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LIBEARY
OF THE
Theological Seminary,
PRINCETON, N. J.
Case, '^/CJw Qi.v..
Shelf, ) W MS ?.?.<:tlon
Book, ' N?. ..-.
A DONATION
^r""'"<<zj-y -
Primitive Morality :
Or, The Spiritual
homilies
St/MACARIUS
T H F
EGYPTIAN.
Full of very Profitable Instructions
concerning that 'Perfection, which is Ex-
petted from Chriftians, and which it is their
"Duty to Endeavour after.
Done out of Greek into Englifh, with fever al
Confidcrable Emendations^ and ibme Enlargements
from a Bodleian Manufcript, never before Printed.
By a Presbyter of the Church of England.
And with many fitch Parables J pake he the Word
unto them, as they were Able to Bear it. — But without
a Parable Jpake he not unto them, Mark iv. 33, 34.
tC. zs-fiQS ouJTeic, xcc6og6£*%. sfoXXx yotg est* vz»' ccuruv irftv-
ru ts tc: *r(>j.x,6eiTK, **A*s. Suielas ex Socratts Hill. Ecclcf.
Lib. iv. Cap. 23.
L O N D ON:
Printed for W. Taylor, in Tater-nopr-Row j W. and J. Innys,
at the Weft End of St. Paul's Church ; and J. Osborn, in
Lombard-Street, MDCCXXI.
THE
PREFACE
Christian Reader,
HATEVER curious Queftions
may be Started concerning the Oc-
casion of this Work, which tho'
feveral have had Thoughts of
Undertaking, never yet Appeared in our
Englifh Language ; As alfo concerning the
Nature of Religious Retirement, and the
Original Inftitution of it-, Concerning the
Egyptian Rechfes in general, and the Life
of our Author in particular, his Miraculous
Towers, and thofe Spiritual Graces which
Embellifli his Character % His Writings,
which have Always been in Great Efteem;
the Genuincnefs of what is here Tranflated ;
the Editions it has hitherto Born $ the Ad-
vantages of This before the reft -, And the
A 2 Obje&ions
The PREFACE.
CbiccUons which either have been made aU
, or may yet be Offer d : Thcfe have I
already fpohm to pretty dzjlinclly and at
large in the following Introdu&ion.
2. Among other Terms made up of ty our
Aittl.or, which have been thought Uncom-
mon «r Obfcure, That of being Deified muft
not be Lver looted. It occurs p. 321. lin,
11. And cefore that , viz. p 239. is the
Reader for the Explanation of it Referred to
the Introdu&ion. But when I came to That,
either not having that part of the Tranfh-
tion by me, * or fome Memorandums being
Mif-laid or Loft ; The Explanation it felf
was entirely Forgot.
3 . To Explain it however now, let it be
Remer&bred that onr Author poffibly might
Tor row this Exprefflon from the School of
Plato where the Word ^so<r points Full upon
that Intimate Perfection, which Man was
QtigffldlJy Intended for, which was no real
part of his Nature, but which he was to Re-
ceive at Lift, as the Great Reward that was
to Crown All his Labours and Conflicts in
the Schools of Vertue and Philofophy. Thus
at leaft are we Taught to think in the Golden
Veries <?/ Pythagoras, and in the noble Com-
ment upon them.
4. When Chriftians are expre fly flit d Gods
as well as Kings and Lords, p. 342. 1. 28. This
muft certainly be taken in the Senfe of Hiero-
clcs, which if I Remember right, was never
yet excepted againft. Nor need any be offended
more
The PREFACE.
more at This, than at the Name Elohim being
given to Guardian Angels, and Magiftrates
in Scripture, whence fome Mathematicians
have of late Concluded that the Word God
fignifies nothing more than an Office; Be
That as it will.
5 . When the Name God is Applied to the
Creature, the Jews interpret it as ^Denoting
a certain Excellency or Super-eminence. Thus
the Mountain of God is a Great or High
Mountain. AndThus alfois the Epithet £±J®»
in Homer ta be anderfiood. Hence probably
may we give an eafy Senfe to that Maxim oft he
Jews, That at Baptifm Man Receives a Xcw
Soul, and very comnwdioufly explain that De-
fcription of the Humane Soul, when it is
caU'd Divinae particula Auras, as Tointing un-
der one at both the Original Infufion of it, Gen. if. 7.
and its Renovation or New and Second
Creation by the Divine Wind or Spirit wh$ch
Bloweth 'where, and when, and How it lifteth. Joh- iil 8-
For then does the Soul of Man Receive tie
rivEU/uuz, which to fpeak in the Language of
our Author, and of Bijh op Ken, is as the very
Soul of the Soul it felf.
6. This evidently fuppofes all manner of
Spiritual Excellency to be Super-natural ;
{taking Nature at the very Bejl, and much
more as it is at prefent) and to T)efce?id
from the Sovereign Author of every Good
and Perfect Gift ; To be in fhort, as the very
Mark or Seal of the Great Creator ,• or as
others love to fpeak, a Communicated Ray
A 3 of
The PREFACE.
of God. But this leads me to fomething
further.
7. For to fpeak out my own full Senfe of
the mattery the Beft way of Accounting for
this Deification of the Humane Nature, is
from the Myftery of the Incarnation, when
the "Divine WO RD or Ao7(& Tabernacled
in our Nature 5 for this End> as the Ant tent
Fathers exprefs themfelves, that as God
then Became or was made Man, fo Man him-
felf "might thereby Become God, or Divine ;
that is by vertue of the Heavenly Unftion, or
Spirit Defending from Chrift the Head, and
Anointing All the Members of his Myftical
Body ; which as it isfirft Receiv*din Baptifm,
fo is it Cultivated and Improved by the right
Ufe of the other Sacrament, and a Life of
Faith working by Love and Fulfilling the
whole Law of God.
%. Thus at lafty according to our Author ?
" are Men Chang'd into the Divine Nature,
" becoming * Kind, and Gods themfelves,
* and the Sons of God ; Returning at lajl {to
fpeak] after an eminent Platonift) to that
ID E A by which they were Created, or in
the more Intelligible Language of Holy Writ,
to that Image of God, in which Man was
made at fir ft, and which is fet forth by the
* In the Original the Word is #f »«-«;, which as it may allude
to Matth. v. 44 — 48. implies One Single Grace, that of
Beneficence. But poflibly it mould be Read %§tr» - fignifying
the whole Golden Chain of Divine Vertues and Graces, or that
7rXr.%auu of Divine Grace which we are Anointed with or
made Partakers of in and through CHRIST. Compare
2 Pet. i. ^—7 . with John i. 1 6.
Apoftle,
The PREFACE.
Apoftle, as confifling in Knowledge, Righted
oufnefs, and 'True: Holinefs.
9. There being then fo fufficient a Founda-
tion for this way of /peaking I fed no Re a-
fon for Difcarding fo Antient, fo Philofo-
phical, nay fo Theological and Scriptural an
Exprejfion 5 much lefs for giving a Novel
Interpretation of that Remarkable Text in
St. Peter, viz. that ye might be Partakers of
the Divine Nature, as the late Learned T)r.
* Tully has 1)one, for fear jf giving Urn-
brage to the Rants and 'Dotage of Fanati-
cifm. The Abufe of a thing does by no Means
take away the True and Proper Ulc of it. 1 Pet.i. 4,
10. If any thing elfe Refer 'd to> fhou'd
happen to be Omitted^ becaufe Loft, Ifhall
depend upon the Generofity of the Learned
Reader to excufe it. Anj Overfight or De-
fed {hall be made Good upon the leaft
Friendly Notice*, with as Ample Thanks
^^Acknowledgments as the 'Perfonpleafes :
But elfe Ifhall never think my felf oblig'd to
Anfwer.
* See his Expofitio Sy mboli Apoftolici, Art. ix. p. 1 1 ij
ex Edit. Oxon. 1673.
A 4 THE
THE
CONTENTS.
Hom. i. IE 3l N Allegorical Explanation of
the Vifion defer ibd in the Pro-
phet Ezekiel, page p 3
H o m. 11. Concerning the Kingdom of Darknefs,
that is. Sin -9 and that God Alone is Able to
take away Sin from us, and to Deliver us out
of the Bondage of the wicked Ruler ', p. 107
Hom. in. 'That Brethren ought to Live with
one another in Sincerity, in Simplicity, and
Love, and to Struggle and Fight with their
inward Thoughts, p. 112,
Hom. iv. Chriftians ought to go over the C our fe
of their Race in this World, with Care and
Exatlnefs, that they may attain to the Heaven-
ly Applaufes from God and Angels, p. 117
Hom. v. There is a wide Difference between
Chriftians and the Men of this World. For
thefe having the Spirit of the World are
Bound in Heart and Mind with Earthly
Chains. But They are dejiroiis of the Love of
their Heavenly Father, placing in the Abun-
dance
The Contents.
dance of their Defire Him only before their
Eyes, p. 141
Hom. vi. TJoey that are willing to Pleafc God,
ought to make their Prayers in Peace and
Silence, and Meeknefs and Wifdo?n ; left by
Uftng Noife, they give Offence to all. But withal
the Homily contains two ghicftions, Whether
the Thrones and Crowns are Creatures^ and
concerning the Twelve Thrones of Jfrael, p. ifz
Hom. vn. Concerning the Goodnefs of Chrifi for-
wards Man. This Homily doth alfo contain fome
Queftions and Anfwers next to Lnpertincnt or
Fain, , p. if J
Hom. viii. Concerning thofe things that happen
to Chrifi ians in the Time of Prayer, and con-
cerning the Degrees of Perfection, namely,
whether it be pojjible for Chrijlians to arrive at
that State which is Per feci, p. l6z
Hom. ix. That the Promifes and Prophefies of
God are Fulfilled through all the variety of Trials
and Temptations. And that we, by continually
waiting upon God alone, are Redeemed from the
Moleftations of the wicked One, p. 167
Hom. x. The Gifts of Divine Grace are, P re-
fervid and Improved by an Humble Senfe of
Mind, and a Ready Will : But quite Deftrofd
by Pride and Sloth, p. ijf
Hom. xi. That the Power of the Holy Spirit in
the Heart of Men is as Fire -y and what things
we may ft and in need of in order to Difcern the
Thoughts that Spring up in the Heart : And
concerning the Dead Serpent Hung up by
Mofes on the Top of a Pole, which was a
Type of Chrifi:. ' This Homily moreover con-
tains two Difputations, the One of Chriir. with
that wicked One, Satan j the other of Sinners
with the fame, p. 180
Z Hom.
The Contents.
Hom. xii. Concerning the State of Adam before
he Tranfgrefs'd the Commandment of God, and
after he had Loft both his own and the Hea-
venly Image. 'This Homily doth alfo contain
Queftions highly Ufeful, p. ipj
H o M. xiii. What Fruit God Requires of Chri-
ftians, p. 206
Hom. xiv. They that give up their Thoughts and
Mind to God, do it in Hope that the Eyes of
their Heart may be Enlightned, and God thinks
them Worthy of Myfteries in the higheft Degree
of Holinefs and Purity ', and Imparts to them of
his Grace. And what we, who are Dejirous
of attaining the Heavenly Good things, ought to
Do. At laft the Apoftles and Prophets are
Compared to the Sun-Beams that enter in
through a Window. The Homily alfo Inftrucls
us what is the Earth of Satan, and what that
of Angels 5 and that they are Both of them Im-
palpable and Invifible, p. 2 op
Hom. xv. This Homily Teaches us at large, how
the Soul ought to Demean her felf in Holinefs,
and Chaftity, and Purity, towards her Bride-
groom Jefus Chrift, the Saviour of the World.
It contains withal fome Queftioyis Full of Great
Inftruclion, viz. Whether {for inftance) in the
Refurre&ion All the Members are Rais'd ?
And a great many others concerning Evil, and
Grace, and Free- Will, and the Dignity of
Humane Nature, PZI3
Hom. xvi. That Spiritual Men are liable to
Temptations and Affliclions, that Spring up from
the Firft Sin, p. if 2
Hom. xvii. Concerning the Spiritual Unclion and
Glory of Chriftians. And that without Chrift
it is Impoffible to be Saved, or to be made Par-
taker of Eternal Life, p. 2(5 3
1 Hom.
The Contents.
Hom. xviii. Concerning the Treafure of Chri-
ftians, that is, Chrift and the Holy Spirit, va-
rioujly Exerciftng them towards their Coming
to Perfetlion, p. zyy
Hom. xix. Chriftians that are willing to Improve
and Increafe, ought to Force themfelves to
every thing that is Good j in order to be Freed
from the Sin that dwells within them, and to be
FilPd with the Holy Spirit, p. 284
Hom. xx. Chrift alone, the True Phyfecianof the
Inner Man, is Able to Heal the Soul, and to
Adorn her with the Robe of Grace, p. 292
Hom. xxi. The Chriftian has a Two- fold War
fet before him, an Inward for inftance and an
outward one : The one is withdrawing himfelf
from Worldly Diftratlions y the other in the
Heart againft the Suggeftions of wicked Spirits,
p. 198
Hom. xxii. Concerning the Two-fold State of
them that Depart out of this Life, p. 502
Hom. xxiii. As they only that are Born of the
Royal Seed, can wear the Royal and Coftly
Pearl: So in like manner are none allowed to
wear the Heavenly Pearl but the Children of
God, p. 30 j
H o m. xxiv. The State of Chriftians is liken" d
to Merchandize, and to Leavening. For as the
Merchants heap up their Earthly Gains toge-
ther: So do they alfo their Thoughts that are
fcatter'd throughout the World. And as the
Leaven leavens the whole Lump : So does the
Leaven of Sin Run through the whole Race of
Adam. But Chrift Puts the Heavenly Leaven
of Goodnefs into Faithful Souls, p. 306
Hom. xxv. This Homily teaches, that no Man,
unlefs he is Strengthened by Chrift, is Able to
get clear of the Stumbling- Blocks of Satan.
And what they ought to Do, that are defirous
of
The Contents.
of the Divine Glory. It teaches alfo, that
through the D if obedience of Adam we were
brought into the Bondage of Carnal Affections,
from which we are Delivered through the
Myfteries of the O'ofs. It inftrucls laffly, that
the Efficacy of Tears, and of the Divine Fire is
Great, p. 3 1 1
Hom. xxvi. Concerning the 'Truth and Excellen-
cy, the Ability and Operation of the Immortal
Soul ; And how it is Tempted by Satan, and
Obtains Deliverance out of Temptations. But
it contains jome Queft ions full of very much In-
ftruclion, p. 320
Hom. xxvii. This Homily Difcourfes at large
concerning the Worth and Condition of the
Chriftian Man as well as the Foregoing. After
that it gives feveral highly Ufeful Inflruclions
concerning the Liberty of the Will, Inter'
mixing fome Queftions full of Divine Wifdom^
p. 340
Hom. xxviii. This Homily Defcribes and Be-
wails the Misfortune of the Soul, becaufe by
Reafon of Sin, the Lord doth not Dwell in her.
And 0/John the Baptift it fhews, that of them
that are Born of Women, there is none Greater
than He, P- 3f#
Hom. xxix. God Executes the Difpenfat ions of
his Grace upon Mankind, after a Two-fold
manner, Intending to Require back the Fruits of
it in a firicl Account, p. 364
Hom. xxx. The Soul that is to Enter into the
Kingdom of God ought to be Born of the Holy
Spirit. And how this is Done, p. 371
Hom. xxxi. It behoveth him that Believeth to
be Changed in his Mind, and to Collecl all his
Thoughts into God, in which our whole Obfer-
vance of God doth truly confift, p. 379
Hom-
The Contents.
Hom. xxxii. The Glory of Chriftians which
Abideth from this 'very Time within their
Souls, will be manifefted at the Time of the
Re ind Glorify their Bodies in pro-
■i to their Piety, p. 384
Hom. xxxiii. // behoves us to Pray to God
bout ceafeng and with Attention, p. 393
Hom. xxxiv. Concerning the Glory of Chriftians ^
which Jhall be vouch fafd to their Bodies in the
Refurreflion, and with which they flo all be Irra-
diated together with the Soul, p. 396
Hom. xxxv. Concerning the Old Sabbath, and
the New, - p. 309
Hom. xxxvi. Concerning the double Refurreclion
of Souls and Bodies, and the different Glory of
them that Rife again, p. 401
H n m. xxxvi 1. Concerning Paradife and the Spi-
ritual Law, p. 40 2.
Hom. xxxviii. There is need of great Exaclnefs
and Underftanding in Difcerning True Chriftians,
who they are, p. 413
H o m. xxxix. Upon what account the Scriptures
were Given us by God, p. 417
Hom. xl. That all the Vertues and All the
Vices are faft Bound to each other, and even as
a Chain, whereof one Link hangs upon another,
p. 418
Hom. xli. The inward Apartments of the Soul
are very Deep, She by little and little increafing
together with Grace or Sin, p. 413
Hom, xlii. They are not the things External, but
Internal, which Advance or Prejudice the
Man, as the Spirit of Grace for inftance, or the
Spirit of Wickedncfs, p. 416
Hom. xl 11 1. Concerning the Progrefs of a Chri-
ftian Man, the Full Power of which depends
upon the Heart, as it is here Defcrib'd with no
fmall Variety, p. 418
Hom,
The Contekts,^
Hom. xliv. What kind of Change and Reno-
vation Chri/l worketh in the Chriftian Many
who hath HeaVd the Diforderly Affections and
Difeafes of the Soul, 436
Hom. xlv. No Art or Wealth of this World,
but the Manifeftation of Chrifi Alone, is Able
to Heal Matt) whofe neareft Affinity with him
is fet forth in this Homily, p. 444
Hom. xl vi. Concerning the Difference there is
between the Word of God, and the Word of the
World, and between the Children of God, and
the Children of the World, P- 4f *
Hom. xl vii. An Allegorical Explanation of
things Done under the Law, p. 4f5
Hom. xlviii. Concerning P erf eel Faith in God,
p. 468
Hom. xlix. It is not enough for a Man to he
Taken off from the Delights of this World, un-
lefs he can Attain to the Happinefs of the other,
P- 47?
Hom. l. It is God who through his Saints work-
eth Wonders, p. 477
ERRATA.
TNtrod. page 3. line penult. For (quendam) read {quondam.) p.4. 1.2. For
(Poflinm.) read (Pojfinus^ 1. ult. before Cap. VI. read {Cent, iv.) p. 14.
1. 22. Before (Prove) read (may.) p. 17. 1. 27. For ( prafiantijjimi) read
(prafentijjimi.) p. 3 1 . 1. 2 j. For {tfiiTt'pxf ) read (C/^iTi'pae.) p. 4c. 1. 28.
For (Only) read (Onely.) p. 42. 1. 2.. For (It) read (Our Author.) 1. ult.
dele (Stanley's Lives.) p. 53. 1. xj. Before (intellefiwn) read (ne) p. 70.
I.18. After (Menologies) dele (that.) p. 75. 1. ult. For (Cajiiod.) read (Cajfiod.)
p. 90.1. 19. For (Collecting) read (Collating.) 1. 36. before (not only among,
&c) read (it will do Good.) p. 91. 1. 24. dele (the.) p. 277. 1. 2. Afrer
(Fellowfhip) read (of the Spirit.) p. 375. 1. 32. For (Evaugr'ms) read
(Evagrins.) p. 39 1. Note *J. 1,2. For (to the) read («'<»»/«>) and (eciarlx)
for (to the.)
THE
( « )
THE
INTRODUCTION.
I.
Hope it will not be expected I fhould
make any large Apology for preferr-
ing this Author to the Englijh Rea-
der : All I pretend, is to Natura*
Hze an old Father^ if I may be aU
low'd the Freedom of that Expreffion y or elfe5
in other words, to call him from his Cell for the
Benefit of God's Church and Religion y to come
and do afrefh his antient Wonders upon a cor-
rupt and degenerate Age : In which not only
obfolete Errors revive daily, but there feems to be a
general DiiTolution ; our Morals being as Heretical
as our Opinions. So that in difcharging the Office I
have here undertaken, I feem to my ielf, in fome
fmall degree, to imitate the good Scribe in the
Gofpel , who is mention'd with Honour by our
blefTed Saviour, for bringing out of his Treafures MattxJOj
things new and old. 7Z*
i. The Author I had look'd into my felf with
fome Pleafure. The Satisfaction which I received
from feveral Paflages, tempted me to think, that
B cou'd
The Introduction.
cou'd he but fpeak our Language, he might po£
fibly oblige others as he had done my felf. I
happened to hear at the fame time, that Books
of this kind were much call'd for , even by the
unlearned. And the Specimen which I met with
fome time after of the forty fifth Homily, tran-
slated into Englijh by the late learned and pious
Mr. a Ludolf^ confirmed me in my firft Opini-
on. Nor was I a little encourag'd by Dr. Grabe,
and fome few other Friends, to whom, as I met
them, I communicated the Defign. Every one
applauded it far beyond my Expectation. I con-
fider'd the great Service reckon'd to have been
done by b others in this very way already. At
laft, in iTiort, it was defiVd by Perfons of Worth
and Learning, that the Defign fhou'd be pur-
fued for the Benefit, not merely of the common
People, but even of the poorer fort of the Coun-
try Clergy. Then indeed I was cngag'd by a
folemn Promife to fet about it.
3. The Book I imagined wou'd neither be
needlefs, nor any way interfere with the other ex-
cellent Performances daily in Ufe -y fuch as, the
Whole Duty of Man^ Dr. Hammond's Pra£t. Ca-
tech. Dr. Scofs Chriftian Life, Mr. Kettkwel's
Meafures of Obedience, Bifhpp Taylor's Holy
Living and Dying, Tho. aKempis,&Q. I thought
that Variety at leaft could not fail of pleating}
and that fome particular Palates might poflibly
be gratified by the Publication of this Author.
I confider'd withal, that as this wou'd not pre-
tend to juftle out them (which certainly are all
a Reprinted in Reliq. Ludolphian. p. 173—186.
b Dr. Shortyng's Tranflation of the Ecclefiaftical Hiftorians,
and Mr. Parker's Abridgment of them j the late Bifhop of
Sarum'sLattantmsi the prefent Archbifhop of Cant. hisApofto-
iical Fathers j Dr. Stanhope's St. Aafiin ; Mr. Reeves's Apologifb :
And to thefe let me add Dr. Marshal's St. Cyprian.
Mailer-
The Introduction. 3
Matter-pieces in their feveral Ways) fo neither
ought they to exclude this, this efpecially having
been extant feveral Centuries before them.
4. Having laid before the Reader this Ac-
count of my Defign, I mall now acquaint him
With fome farther Particulars , Which may per-
haps be neceffary to prepare the way for the Re-
ception of my Author, with at leaft. the leis
learned Reader \ by offering to his Confedera-
tion fome Account of religious Retirement in
general, and that of the Egyptian Reclufes in par-
ticular > the Life of our Author 5 what is pecu-
liar in his Writings ; and the Advantages of this
Edition : a juft Account of which may probably
be wanted.
II.
But here certainly the firft thing to be taken
Notice of, is the very Fate of Egypt : That it
fhou'd firft. be fo a remarkable for the Idolatry
and Pollutions of Paganifm (whence fome have
thought, that in the laft Days, when Vengeance
fhall begin to be pour'd out, Egypt will b firft
be punifh'd for its foolifh Superstitions ) as it
was afterwards for the Gifts of the Spirit^
and the Graces of the Gofpel. So furprizing was
the Change, that fome have not fcrupled to ac-
commodate thofe words, of the Apoftle to it in a
prophetic way, as literally c fulfilled upon Egypt:
But where Sin abounded fir ace did much more abound, Rom* f .
20.
a Juven, Sat. xv. Recognit. 5\ Clem. Lib. V. §. 20. Clementina
Horn. x. §. 16. Mi*. Reeves's Apol. Vol. ii* p. 241. Luci*
mi Toxaris fub finem.
b Laciantius de vita Beata. Cap. i f> Et prima omnium Egyp*
tits fttdtarum fuperftitionum luet pcenas,&:c<,
c ■ 1 ■ . Ut zere compleretur Apofioli dtclum, quia ubl abunda*
vit pcccatum,fupertibundavit & Gratia, JEgyptus enim prs. omnibut
nationibus fuperftiuojijjime diverfis Idolorum monjiris quendam fer*
vierat, Frectdphi Chron. Tom, II, Lib* iv. Cap, i8*
B x To
4 The Introduction.
To which let me add from a PoJJims , that the
flourishing State of thefe Egyptian Reclufes
feems to have been foretold in thofe PafTages of
prophetic Scripture, where it is laid, that in the
Ifa. xxxv. Gofpel Age the TVildernefs Jhatt break out into
i, 2, 6. finging) &c. So at leaft have b Procopius and
xi. 3— c <Th€0doret thought long before him.
i. For however the Original of the Monaftic
Life may have been deriv'd by a fome from Elias,
from the Ej/fnes among the Jews, or from John
the Baptift, "e Eufebius after Philo derives the
Afcetcz in Egypt from St. Mark : But it appears
to me with much more Evidence, that the firil
occafion of thefe Egyptian Fraternities was the
f Perfecution of the Church. And if this be the
Cafe, what did thofe early Sufferers more than
affert that Liberty and Indulgence which our
blefTed Saviour had given upon Record to his
Matt. x. own Difciples, of flyings when perfecuted in one
*3» Place ^ to another ? It was but Duty not to throw
away their Lives out of a miftaken Zeal, from
want of Temper and Difcretion, or through any
precipitant Hail. How very many that have
once pafs'd for Martyrs, have been even cen-
fur'd for their needlefs Forwardnefs to furTcr
before the Time ? 'Twas therefore certainly
no lefs than Duty in thefe Egyptians to fly
as they did, and to preferve their Lives, as
not being in their own Difpofal, for the Glory of
God, and the wife Ends of his Providence, even
the Benefit of his Church, and the Furtherance
of the Gofpel, both in themfelves and others.
a Prolcgom. ad Thefaurum Alceticum. b Ad IfuU cap.
lxi. p. 70 j. Ed. Par. c Ad IfaU cap. lxi. 3.
d Hieron. de vita Pauli EremitA. ab init. Gecrgius Cedrenus.
Edit. Par. 198—202.
e Eufeb. Eccl. Hift. Lib. ii. cap. 16 , 17.
f Socrat. Scholaji. Hift. Ecclef. Lib. iv.cap. 23,24, Lib. vi.
cap. 26. Centur. Magdeburg, ^cap. vi. p. 464.
«**.,,/. 3. To
The Introduction.
3. To Retire thus, is at firft fight both Na-
tural and Warrantable-, and therefore ought it to
be look'd upon with Favour, as the genuine Ef-
fect , not of Spleen , Afieftation , or Dilcon-
tent, much lets of a rafh Vow , but of good
Senfe and good Principles, even the Obedience
of Faith itfelf. So that whatever Cenfure the
Romijb Clovfters and Religious Houfcs at this
Day may be liable to, the antient Chriftians in
Egypt at lead, who properly were the firft Mo-
del and Precedent of the Reclufe Fraternities,
are no way to be rcckon'd as obnoxious upon
their Account. Tho' all kinds of Monaftic In-
ftitution might defcend from our a Egyptians y yet
certainly do they differ from them, as much in
point of Purity, as Time. At the Spring or
Fountain Head the Water is quite another thing
from the wandring Streams and Rivulets, which
mingle as they flow , and vary in proportion to
their Diitance, Clime, and Soil. Nor do I know
of any NeceiTity there is to condemn abiblutely,
whatever we meet with even in the Church of
Rome, of a Monaftic kind. A Man might ven-
ture to pronounce that the Corruptions and Abu-
fes with relation to it, which that Church is fo
often charg'd with , are fufficiently modern :
And poffibly the moil flagrant Abufes even here,
are palpable Deviations from the very Inftftuti-
ons, however imperfect in themfelves. Be this
as it will 9 that in the very eldeft Times of e-
ven the Egyptian Solitude, there might be fome
here and there that deviated from the Rules and
Examples of their refpective Fraternities, is both
3 See the Prokgom. of Lucas HoWemus to his CW?.v Regm-
Uriah qms SS. PP. &c Xt« Spanheim Hit Chriftitflg
Sxc. iv. p. 954. Edit. Fol
4
6 The Introduction.
natural to expec\ and is fuppos'd by our very
a Author : He even foretold the Defertion of his
own b Scetis. But ftill the Defects in all thefe
Inftances were evidently perfonal and lingular.
Even thefe perfonal Corruptions were found only
among Novices during their Minority, or falie
Brethren. And thefe very Inftances again were
too few to Ballance the general Reputation or.
the true Fraternities j whole real Virtues and fub-
ftantial Piety, were like the Waters of Nile to
FfaJ xlvi. Egypt > They made glad the City of God, without
the lean: Oftentation, while the fecret Spring, like
the Head of that River, lay conceal'd within its
own Humility.
4. The Accounts indeed which we have of the
original Monks in Egypt, are very furprizing :
St. Gregory Naz. plainly pronounces their Mo-
naileries c Divine. And that Account which
pretends to nothing more than a plain Narration
of downright Fact , favours more of Panegyric
Rant, than Hiftory. For my part, fays a another,
fo long as I Jhall keep alive , and in my Senfes, 1
Jhall ever celebrate the Monks of Egypt, praife the
Anchorets, and admire the Hermits. There, fays
a e third, have I feen many Fathers leading an
Angelic Life, and walking after the Example of
Jefus, See. Fie proceeds to affirm of them, that
a Horn. vi.
* Mac. Apophthegm, apud Tritium. §. v. p. 244, 245*.
c Opp, Tom. 1. Ed. Par. p. 384.
d Ego vero quoad vivam femper, & fapiam, JEgypti Mona-
chos pradicabo, laudabo Anachoretas, mirabor Eremitas. Sulp.
$(>verus. Dial. 1 . de virtutibus Monachorum Orientalium. §. xviii.
e '■'■-■■ ■_; ' l^tv yoie ikh ttoXXus 7rcc]i£cf.qy dyyeXiKOi fiio* /3f-
**'*< rivals, &c Heraclides apud Cottel. Monum, Ecclefias
Gtxcx. T. 3. p. 172, 173, 174. It. Mpifhan. Haeref. Ixxx.
§, 4. p, 1070.
they
The Introduction.
they were a new fort of Prophets under the fpe-
cial Conduct and Influence of God-, his true Ser-
vants , that relifh'd nothing of the Earth , and
made no account of things temporary, but to
all intents and purpofes had their Converfation
in Heaven, while they liv'd upon the Earth >
whofe Faith in Chrift was fuchas Enabled them
to Remove Mountains, flop the Courfes of Ri-
vers, flay Beads, and to work Cures and Mira-
cles as coniiderable as thofe done by the Saints
of old, not excepting the Prophets and Apoftles :
our Saviour operating through them after a very
miraculous manner. So that he pronounces it fuf-
ficiently manifeff. to Perfons There, that the
World was Supported by them, and that thro'
them Hurrtane Life was Preferv'd in its Dignity,
and Honour'd with God.
f . To conclude this Head -> Retirement under
this View , whenever a Providence at leafr. di-
rects us to it, may be look'd upon as a Duty, and
that Duty as attended with peculiar b Advanta-
ges, not eafy to be defcrib'd or guefs'd at but by
thofe who actually have had Experience of them.
So far is this Life of Solitude from mixing with
the feeming Wildnefs of the Defert, that it has
in Fact produc'd the very Perfection of PoUtenefs
in the Inward Man. That very Behaviour which
the World itfelf has voted Genteel and Polite,
a Apolks retir'd by a fpechl Monition from God. Soerat.
Lib. vi. cap. 26.
. b Sic itaq; expofitum t;bi eft, quod poll Apprehenfionem (Dei)
nihil aliud rcquiratur, quam ut Homo totum ie ei rradat, Sc
cogitationes fuas intellectuals perpetud in ejus dciiderio col-
locet ; id quod melius fieri nequit, quam per Solttudinem
£c Separationem. Maimon, More Nevoch. Part iii. cap. 51.
P. fit.
B 4 is
8 The Introduction.
is at moil but the a Shadow of that noble Vir-
tue and fubftantial Grace, which has here been
Cultivated with true Succefs, Humility. No
wonder then that God mould prom ife by hisPro-
H0f.ii.T4. phet, to lead his Church into the Wilder nefs, and
with Dr. tjoere fpeak comfortably to her : And by another,
fte Place. * to comfort Zion^ to comfort all her wafte Places ,
p. 79, 80. and t0 make her Wildernefs like Eden, and her
*Ifa. h. 3. Defert like the Garden of the Lord, that Joy and
&Procop, Gladnefs fioould be found therein- Thank/giving* and
*loc' the Voice of Melody.
III.
From this imperfect View of the Happy State
and Original of the Egyptian Reclufes in gene-
ral, the Tranfition to the Life of our Macarius in
particular is both natural and eafy : His very
Name, which fignifies Happy, carrying in it, as
was b antiently obferv'd, a plain Allufion to it.
2. The Name indeed was fomething com-
mon, for we meet with Macarius of Rome, Ma-
carius of Jerufalem, Macarius of Antioch, &c.
And even in c Egypt were there feveral Macarii.
But two there were more remarkably famous $
Macarius of Alexandria, and our Author ; who,
as if the Name had been given them at their
Birth with a fpecial meaning like the Names in
Scripture, were even call'd Macarii by them that
were Strangers to their Perfons, and were look'd
3 What are all thofe Compliments and Modes of Civility
fo frequent in our ordinary Converfe, but £0 many Protefta-
tions of our Efteem of others, and the low Thoughts we have
of our felves ? And mufl not that Humility be a noble and ex-
cellent Endowment, when the very Shadows of it are account-
ed fo necefTary a part of good Breeding ? The Life of God in
the Soul of Man. PublinYd by the late Biftop of Sarum,-p. 4.?.
b H ieronymtis de Macario apud Tritium in Opufculis. p. 270.
I BollarUi A6h San&orum. Jantxv. p. 100/.
upon
The Introduction. 9
upon in fo doing as providentially overrul'd by a
kind of a Prophetic Inftincl:. And the Reafon
given for the Application of the Name to them,
was, that they had trick'd the World by Sub-
duing it within, and Retiring from it without.
The b Centuriators of Magdeburg tell us of a
third Macarius -y and fo too do Dit Pin, and
c Barotitis. But that third leems to me to fall
in with the Accounts we have of both the other;
the laft of whom is, by way of Diftinction, deno-
minated the Alexandrian , as our Author the
Egyptian.
3 . Our Egyptian in particular was Born in the
Province oi^thebais^ about the Year of our Lord
301, when Diode fian and Maximian were in
PofTetfion of the Empire. He was a Difciple of
the great St. d Antony : Not that he was the
firft that train'd him up to a religious and mona-
ftic Life, but becaufe he had frequent Recourfe
to him, receiv'd wholefome e Directions from
him upon fome particular Occafions, and con-
stantly purfued the fame Courfe of Life.
4. Whoever it was that firft feafon'd this ho-
ly VefTel of Mercy with the heavenly Odour of
Divine Grace, it feems to be pretty plain from
thefe very Homilies, and from that Experimental
living Senfe which they foon difcover to the at-
tentive Reader, that he was educated likp Timo- 2 Tim. iii.
thy, in the holy Scriptures; and that his Acquain- l?°
tance with thofe (acred Writings was not mere-
ly Literal or Speculative, but that it was a true
a Ruffinus. h Ccntur. IV. cap xi. p. 13 19.
e In Marty rologio. Jan. d Palladsus in vita Cfoy-
foftomi. p. 161. Item. Hieronymus, de Macario apud Frit,
Opufc. p, 27©.
* Bollxndi Ada San&orum, p. iooj*.
and
io The Introduction.
and pra&ical Knowledge, able to Save his Soul :
For whatever he fpoke or wrote, it feem'd to
come from himfelf, and were (as we are informed
by an a obliging Pen of the Writings of the late
learned and pious Dr. Henry More) purely the
genuine Emanations of his own Mind^ a Descrip-
tion indeed of his own Heart and Soul.
f. So remarkable above his Years was the
Progrefs he had made by that time he wasThirty,
and fo well did he Acquit himfelf during the
whole Ten Years Probation , that he was call'd
out of mere Refpect and Diftinction, the b young
old Man. At c forty Years of Age was he Ho-
nour'd from Above with the Gifts of Healings
the Spirit of Prophecy^ and with Power againft
unclean Spirits > and by the Church on Earth
with the Degree of Prefbyter \ a noble Tefti-
mony and Acknowledgment on all hands, of his
Real Improvement in that Life which at pre-
Col.iii. 3.fent is hid with Chrift in God.
6. Nor were the Favours of Heaven, or the
Honours of the Church beftow'd in vain upon
him : The Succefs of his Miniftration, as Pre/-
byter^ immediately appear'd : For about this time,
viz. A. D. 341, in the Reign of Valens the
Emperor, a Storm of Perfecution was rais'd by
a Lucius the Arian^ which Rag'd to that degree, as
even to Exceed the Perfections of the Pagans.
It Began with the moft infamous Aflaults up-
on Virgins, and Perfons of Note and Character
in the Church for Chaftity. It proceeded to the
Banifhment of Citizens , to Wrecks , Slaughters
3 See the Life of Dr. H. More, by Mr. Richard Ward of
Ingoldsby in Umcolnflnre.
b rW^yioyi^. Fallad. Hift. Lauf. Cap. 19. apud Frit.
Opufc. p. 274. Socmt. Ecclef, Hift. Lib. iii. cap. 14.
c Pallad. Ibid.
d Buffiai Hifl. Ecclef. Lib. ii. cap. 3, 4.
and
The Introduction. ii
and Flames : By means of which Chriftians were
deftroy'd without Number. At laft, when this
jirian a Wolf (for fo does he deferve to bcftil'd
rather than a a Bijloop) cou'd no otherwife Sati-
ate his Fury againit the Orthodox^ he turn'd his
Forces againft the Monafteries , kid wafte the
very Wildernefs, and proclaim'd open War with
them that were at Peace. And to drop other
Particulars, at his Command our holy Egyptian^
together with his Namefake and Brother o^ Alex-
andria^ and others of the holy Fathers their Con-
temporaries, were Banifh'd, and Tranfported into
a certain Ifland, where they foon ^converted all
the Inhabitants from their abominable Pagan
Superftition to the Faith and Worjloip of the true
God.
7. His fettled Abode was generally after this,
as indeed it was before, in c Scetis. Here was
he reckon' d to be the firft Founder of the Soli-
tude. And here did he Prefide like another Sa-
muel) over the Colleges and Schools of the Pro-
phets 5 Superintending not merely the common or
inferior Monks, but the very Heads or Governors
withal amongft them, vifiting them and their
Societies as occafion requir'd. The Reader I
imagine will forgive me if I obferve here that, as
I mail mew by and by, the very occafion of his
Retiring hither for good and all, was merelv to
Avoid a certain Recompence of Honour, wlrich
was Intended him. But to proceed, his firft Set-
tling here was at the Age of Thirty, where d off
a Centur. Magdeb. Cent. iv. Cap. xi. p. 15 19.
b Socrat. Lib. iv. cap. 19. Lib. vi. cap. 20. Theodora. Lib.
\y. cap. 21.
c See the Defcription of it in Ruffius, Ecclef. Hill. Lib. ii.
cap. 29,
d Neque dicit Sozomenus, Macarium in fola Sceti, fed ■<: %» t0~j
typou, io. fugs annos exigifTe. Cave's, HiiL Lit. T. 2. p. 7 5.
and
i2 Th$ Introduction.
and on he fpent Sixty Years j during which time
he thoroughly Acquainted himfelr With All the
Exercifes of religious Solitude, and even Run thro'
the whole Circle of the flricteit. Difcipline and
Severity. Some Rules of this kind he firft thought
out himfelf,but the reft, which he received from
others, did he Cultivate himfelf in with that Ap-
plication, that with the mere exceffive Drinefs of
his Skin, he had no a Beard : Which Remark,
well confider'd, had poflibly corrected all the
Draughts of him, which I have feen, efpecially
thofe prefix'd to the German Edition, and that
of Dr. Pritius.
8. Having thus ferv'd his Matter faithfully for
Ninety Years, he was received up into the Reward
of his Labours. His Soul at its Departure from the
Tabernacle of his Humiliation, was Conducted by a,
fpecial Guard of h Angels through the fever al Re~
gions of the Spirits of the Air into the very Gates
of Heaven. He died before c Palladius entred
upon the folitary Life, viz. on the i f th of d Jan.
A.D. 39 1. ThusLiv'd, and thus Dy'd, the great
Macarius of Egypt^ if he can fo properly be faid
to Die, whofe very Life in the Flefh was a con-
usant Death to this prefent evil World -> and con-
Wifd. ix. fequently whofe Releafe from the corruptible Body
l6- that prefjeth down the Soul, muft evidently be an
Advantage to that Angelic Life , which he fo
Early had Begun to Experience in this earthly
Tabernacle. But notwithilanding this his Death,
a Nam propter ingentes labores Exercitationis, ne pili qui-
dem menti Barbae ei enati funt. Pallad. Hift. Lauiiac. Cap.
20.
b See the particular Relation of his Exit, tranflated from a
Greek Manufcript Fragment in the Bodleian Library, below
under the Head of Aufterity.
c Hiftor. Laufiaca. Cap. 20. in fine.
d Pat. de NataltBus in Catalogo San&orum. Lib. ii. cap. 8 1.
I l ivii. Kal. let.
as
The Introduction. i j
as we ufuallycall it, his Name will Live, his Me-
mory be Bleffed, and God be Glorified, on his ac-
count, both in Heaven and Earth. To fupport
this Affertion I mail firft take a tranfient View of
the Miracles wrought by him.
IV.
We are inform'd indeed of both the Macarii,
our Egyptian, and his Brother of Alexandria^ that
they were, as the two a Luminaries of Heaven ',b dear
to God) and truly wonderful for Divine Fore-Jighty
and Philofophy •> that both were Formidable to
Damons , and both wrought many Miracles and
wonderful Cures.
i. However to keep to our Egyptian, he is
allow'd to have feen into the very Thoughts of Mens
Hearts. To this effect, are we told by c Palla-
diusy that one Day he caution'd one John (who
was afterwards himfelf made a Prefbyter) but
then waited on him, againfl Avarice, telling him
beforehand , that unlels he wou'd be Advis'd in
time, he wou'd Suffer like that Gehazi, whole * Kings
vicious Difpofltion he then labour'd under. Ac- 7* a7-
cordingly it fo fell out ; for when he had gone
on for fifteen or twenty Years in the fame wicked
Courfe of Preying upon the Poor for his own
Advantage, he was Afflicted with fuch a Leprofy,
that throughout his whole Body there was not
room enough fo much as to put a Finger on, that
was Free. *
3 . At another time he d Prophefied the Def-
lation of his own Scetis. It was e uiual with
a 6)uafi duo Cceli Lum'maria. Hieronym. de Mac. apud Prit>
Opufc. p. 270.
b €>eo<pt*£<; G^uwfA.61^ 8cc. Socrat. Lib. iii. Cap. 14. iv. 24.
c Pallad. apud Prrt. p. ijy. It. Grxc. Mxnol. Uvxccg.
t. $' M. ii.
d Macarii Apophthegm, apud Pr\t. §. v. p. 244, 24/. 8cp.2$-6\
* 1 lb. p. 240. §. in.
him
i4 The Introduction.
him to fee the grand Enemy of Mankind going a*
% Pet. v.8. bout as a roaring Lion, fee king whom he might devour.
The Infight which he had into the State and
Condition of the Souls he had to do with was
very Singular 3 for he not only knew, when any
one had been AfTaulted with Temptation, and
when he Overcame, or made but a Feeble Re-
finance > but he faw withal into the different
Degrees and Progrefs which every one made.
This was a Prerogative evidently a fuperqatu-
ral, and which as fuch it was his conftant Rule
firft to Afk of God with Prayer and Fafling, as
occafion required.
4. Of the miraculous Cures wrought by him,
I fhall name but Two : His Reflating a Man that
had a b withered Hand j and his c Healing an E-
gyptian Child that had the Palfy. The former
of thefe was done by UncJion and Prayer, and the
latter by a Word's {peaking.
f. To come to what is moll; Material, what
completes his other Miracles, and Prove him **|
1 Kings beyond Difpute a Man of God: It is upon Re-
kf& 24. cord, that he even Rais'd the Dead to Life. Once
indeed it was to Silence an dHieracite that had
tjiven no little Difturbance to the Brethren, mere-
y by the Artifice of his Difcourfe. And at ano-
ther time is he e reported to have Raifed one from
the Dead, to Convince an Heretic of the Refur-
reblion of the Body. Nor was this ever Contra-
dicted, or endeavour'd to be Stifled in the De-
fert.
* Macarii Apophthegm, apud Vr'it. §. iii. p. 25*9 163.
h Ruffini Ecclef. Hift. Lib. ii. cap. 4.
c Apophthegm, apud Frit. p. 2j-o, 2$r,
d Hieron. de Mac. apud Prit. p. 272, 273. concerning this
Herefy, fee Epipbanins and Monf. Bailie.
• Socrati Ecclef. Hift* Lib* iii. cap. 14.
6. Thefe
t
The Introduction, iy
6\ Thefe few Inftances may ferve as a Speci-
men : So that I fhall content my fclf with fub-
joining the two following Remarks, one from
a Socrates, viz. "that heheaVd fo many fick Perfbns^
and dipoffefid fo many Devils, that a juft Hiflory
of them wou'dfuffice to make a Volume by it felf
The other is from b Palladius, wz. That -as to the
Nature of them, they are fo Great and Surpriftng^
that to fuch as are not difpos'd to Believe, they
are even Incredible , and that as to himfelf, he
is even Afraid to relate and commit them to Wri-
ting, left in recording them he fhou'd record
himfelf alfo under one for a Liar.
7. But indeed as to the Truth of thefe, it is
certainly fufficient to urge in their behalf, that
the Facts are Borrowed from fuch Perfons as were
either Eye-witnefTes c themfelves, or who at lead
receiv'd the Report of them from thofe that were.
W herefore to conclude in the words of Palladius *
d Since then by the Grace of God I lie not, take care,
my good and faithful Friend Laufus, that you too
do not err in with-holding your AJfent from the
Conflicts of the Fathers upon Record y but Glory ra-
ther in the Imitation of their Demeanour who were ■
Macarii indeed, that isy Blessed.
IV.
I prefume I mail not be found much fault with
for Shortning the Relation of what was done by
Macarius in the way of Miracle, or for Selecting
a Socrat. Eccl. Hift. Lib. iv. cap. 23.
b Tallad. Hift. Lauf. Cap. 19. ad initio &apudlV/>. p. 274.
c Bollmdi A£h San&orum. Pref. Gen. §. 3. Cap. 3. p. 35.
, E^t Toiw* p.n iriv^fttvH fix 7>>y x*&* ** Kv&ittf
Titarecjt rii eitfym Axvo-e^ ^ elvro? ^ u-rtTei rclq tJv dyt#*
*-*W{«9 x6Aoi$, J.Kx px&ov lyx.ct)kuiFiZ)s rtirm ruv «Wi-
h,a''~ *? ?^"* P*%*&"*\ ™> **t «|/«» rat la-tan a.6Xui
ecv ?i r%i wnfctm* »g t* hop*']* Kt*li$m. PaUad. Hift.
Lauf. Cap. 19. ab init.
Parti-
%6 The Introduction.
Particulars : The firfr. I did to Avoid being Tedi-
ous-, the latter that I might not give Offence.
The prefent Age, in ihort, is not much inclined
to Credulity : And in renouncing the Legends of
the Romifi Church, we have almoft run into the
oppofite Extreme, of calling ' every thing in Que-
ftion. That Miracles were de faclo wrought in the
Fourth Century, and even in Confirmation of the
Homooufian Faith, is a apparent. The extraor-
dinary Gifts of the Holy Spirit had not altoge-
ther Left the Church at that time. It is perhaps
Hard to pafs a True Judgment upon the ordinary
Graces, Cuftoms , and Practices of the Church
at fuch a diflance 5 much more Difficult confe-
quently muft it be, to think Impartially upon
what was Extraordinary. The miraculous Pow-
ers in the Declenfion of the Prophetic Sun may
poflibly want more Allowances to be made in
their behalf, than we at this diftance can well
make, or even are willing fo to do. But this by
the way.
2. There is, I own, a very b Learned and Wor-
thy Perfon, that fcruples not Severely to pro-
nounce againft the miraculous Narratives of this
kind that occur in the Lives of the Primitive
Saints, St. Paul, St. Antony, and St. Martin, &a
Nor do I pretend to Apologize at Rovers for
them, as feeming to us now at leaft to be fairly
liable to Exception. But yet this very fame
judicious Writer fpeaks not abfolutely neither
in what he fo pronounces. The Conceilions,
which he makes not much below , are equal to
what for my part I mould defire, go beyond in-
deed what I cou'd well expeft. For after all,
• Socrat. Ecclef. Hift. Lib. i. cap. $7. Lib. iv. cap. 24, 16-
J Vodwellt Diflert. in Inn&wn* Diflert. 2. §. JS«
fome
The Introduction. 17
tome Foot fteps he Allows, and thofe too a Vifible,
even among the Fabulous Legends of thefe very
Lives, of a Divine Power that was Prefent in a
moft Remarkable Manner.
3 . He Grants indeed that new Articles of Faith
are to be Confirmed with new b Miracles. But
then he leaves us to Conclude, that for the Old
Receiv'd Truths, the very Firft Apoftolical Signs
and Wonders zxefufficient. This I mall not Di-
fpute. As freely do I alfo Grant, what he Con-
tends for afterwards, that no Teftimony of the mere
Sanctity of any particular Per/on is to be Regardedy
nor any great Strefs is to be laid upon it, unlets
the Good of God's Church is c Concern'd in that
very Teftimony.
4. To this therefore let me here Subjoin what
is Infifted on by d Caffian, in favour of my Au-
thor, viz. That the Strength and Force of the Di-
vine Grace which was in him had never been Dif-
clos'd, had not the Love of Chrift , and the Good
of God's Church compelled him tv it : His Cafe be-
ing ?nuch the fame at that juncture , with that of
the Prophet Elias under the Law, when he calVd
down Fire from Heaven upon the Sacrifices, to Afr
a ■ §. 61. Erant nibilominits, inter quarti fseculi Fafalas,
nonnulJa Numinis praeflintiflimi veftigia, ProvtdentU plufquam
'vulgaris notse, quae veram etiam Communionem a reliquis difter-
minent. Ea ita a Fabulis fecernenda funt, quod aut multis
gefta fuerint tejlibus, aut teftibus adverfariis, Sec.
5 §. 63. p. 21 1. c §.64.
d Hsec igitur ejus virtus Sc gratia, quantum in ipfb fuit,
demper fortafle latuifTet , nil! eum necelfitas totius Provincial
periclitantis & erga Chriftum plena devotio, amorque fincerus,
litud exercere miraculum compulifTet.
Quod utique, ut ab eo fieret, non oftentatio gloria*, fed
charitas Chrifti 8c totius plebis extorfit utiiitas, ut B. quoque
Heliam fecilTe Regum le&io manifeftat, qui ignem de ccelo
fuper hoftias impolitum pure, idcirco defcendere poftulavit, ut
periclitantem Pfeudoprophetarum prsefligiis ridem totius po-
puli liberarct, Collat. xv. Cap. $. vel apud Prit. p. 182.
C fert
8 The Introduction.
fert the Caufe of God^ and to Preferve the Faith of
his People entire.
f . But if we Review the very Cenfure which
Mr. Dodwell has thus Pafs'd upon the Lives of
the Antient Monks, and Reflect upon the Occafion
of it , St. Januarius's Blood, and fuch like Pre-
tences in the Church of Rome : I Afk no Leave
to Subjoin, that what is even thought Fabulous in
the Memoirs of our Egyptian Monks, far. exceeds,
fo far as I can Recollect, in point of Probability,
the modern Legends, which at this very Day pre-
tend to Equal what is Superior to them Both. I
have no manner of Inclination to Raife the Fourth
Centuiy to a Level with the 'Three foregoing.
The moil that I fhall - urge in favour of what is
lefs Obnoxious is, that the very True Miracles in
the Third Century, had as Great an Air of e Im-
probability.
VI.
But were the Glory of Miracles never fo Bright
and Inconteftable in our Author, they are yet In-
ferior to that mere Inward and Subftantial Glory
that Purified his Heart, and Adorn'd his Life, dir-
fufing a noble Luftre upon every thing he faid or
did. For my own part, I cannot but Pronounce
the Graces of the Spirit infinitely Preferable to the
Power of Miracles -> and with the Greek f Meno-
logies^ Afcribe the very Power which he had againft
e ■ zrohXx yS )£ ToicwTct'is-o^o-Xfd^' cctivci iccv y^tpcj-
fyj, ctOTv) ajuTtiq Zb^c/.tv&ovTtc, x^ idovres, yeXarct ■srXce.Tuu,o<pXrd-
G-Ofd/J T6?5 «7TiVc/$ , olofJopCHi i}f^.X^ 0(JLOtO)<; 0t<; \Z7V*.Clit.£c6ViJ<rl
Taor' civX7r£7rhc6X.£vcctt *d cc'Jtxi; ■srXxorciv. xXax y) Qsoq /u.u^vq
ciXhu 2JJ, riv®* ivtgyHcts ■zroix.i^vs trvMis-ctveiv r lqvtf S-jtuv
^t^dTKcc^tecv. Or'tg. contr. Celf. Lib i. p. if.
• rovcanbu yb KclgrtQ/ixv ov role, a.^er'^ iOoao-i qshIy,-
vofTD us k^ ■srvJju.xTm «.K<x,%<x,{\m hctGetv ilxriiM. Menf. Jan.
M.".
unclean
The Introduction.
andean Spirits to the furprizing Strength which he
Acquired in the Laborious Toils of Virtue.
i. The very Drinefs of his Body was thought a
Witnefs of his Virtue. To this effect are we
told, that being Afk'd one Day how he came to
be fo very § Dry9 and free from Hair and Moifture
in his outward Perfon, he made Anfwer, that as
the Stick with which we ftir the Fewel^ is it felf
devoured by the Fire > after the fame manner ^ if a
Manjhall Purify his Mind in the Fear of God^ the
'very Fear of God will Con fume his Body. This, I
prefumc, is to be underftood with refpecl: to that
Contrition or Mortification^ which Solomon feems
to have Alluded to in thoic Remarkable Words, A pr0v.xvii»
Broken Spirit Drieth the Bones. That Religion in 22.
general Contributes to Health, is not to be De-
nied y but that Intenfe Application to the Difficult
and Rugged Precepts of it, may as foon be con-
ceiv'd to have that effect, which was Viiible in
Macarius.
3 . As to Eating and Drinking it is perfectly hNecd*
lefs to fay any thing : His very Body and Contem-
plation being Flagrant Teflimonies of 'the ftri 'cleft Con-
tinence. To Iniift upon This, is indeed to Trifle,
when even among the ' Dronifh Monks that were
without, there was nothing like a Gluttonous In-
temperance to be met with, or a Life not accord-
ing to Regularity and Strictnefs, in this refpecl:.
Nor was it merely thro' any want of Neceflaries
neither, but only from a zealous Emulation, eve-
ry one ftriving all he cou'd to Outdo his Neigh-
s' Apophthegm, apud Prit. p. 249. Bolland. p. 1006. §, 1 1.
y Quu.x,t(& uvtu k. T? Sine, x etscgecv iyv.pj.Tnw> ux?lv0xv~uv.
Menol. '• Palladii Hift. Lauf. apud Prit. Opufc. p. 275-.
Ac de cibo quidem & ptione fufervaneu?n eft dicer e , cum net
apud eos focordiorei Monachos, qui fum extra, inveniri pefcit inglu*
lies, &c,
C 2, bour,
20 The Introduction.
bour, in the refpe&ive Methods of their different
Inftitutions.
4. His Great Simplicity, his Patience, and Long-
differing, and his Quiet SubmiJJion to the Injuries
that were Done him, were very Peculiar. So too
was the Love he bore to God and to his Incarnate
Son Jefus Chrift, and the Great Affeclion which
he had for All Mankind. Particulars I hope are
needlefs 5 and I had rather leave the Reader to
Deduce them from thefe very Homilies, which I
think Breath little elfe throughout.
y . So truly Great is our Egyptian^ that I may
venture to write of him, at large, I had almoft
fiiid, without Reflraint. For befides what I have
Already mention'd of him from the Ecclefiaftical
Hiftorians, and muft do again, the Greek Meno-
logies fpeak of him , as one whofc Converfation
and Demeanour was indeed a Complication of
Virtues $ as one who Liv'd without Blame, Emu-
lating the Life of Angels, who was himfelf an
Angel in the Body, and who had Confidence in
the Lord $ as one whofe Life BurninYd with the
greatefl Splendo1*, as a Rule without Exception,
made Manifeft in every Divine Virtue ; as one,
whofe very Youth was Diftinguifh'd by the So-
briety of it, and whofe Grey Hairs were Adorn'd
with Prudence j as one, inihort, who hadChrift
himfelf for the Director of his Journey towards
Heaven, who was Adorn'd with the Works that
were well-plealing to God, who k Bore God
within him, and who, in a word5 was a Fix'd l
Star.
6. Thefe are Particulars, which now perhaps
may feem Incredible. But let it be Remembred at
Luk. xviii. the fame time how Indefatigable he was in Prayer.
k QecQagee , a Title which before was given to St. Ignatius^
See Dr. Cave's Life of him, §. 1. ' «Vt£ ceg-Aaw •
" ' He
The Introduction. 21
He withftood a Suggeftion once for five { whole
Years together. Ana twelve m Years Application
did it coft him to attain to the Simplicity, for
which he was fo Remarkable. It was a current
Report of him, that he was continually in an
Ecftafy n, and fpent the much greater part of his
Time with God, or at kail in Heavenly Matters.
Both Macarius of Egypt, and his Companions, the
other Macarius of Alexandria, Ifidore, Heraclides,
P ambus, &c. were generally believed to converfe,
not with the reft of Mankind, but (like ° Enoch) Gen.v.24,
with the Angels p of God.
7. What I would chufe to dwell upon, is his
great Humility. What Appearance of this there
was common to him with others was, that he
hated to be Addrefs'd with Efteem or Reflect, fo
as even to feem Deaf to the Perfon, and to give
him no 1 Anfwer. But if any one made light of
him, or run him down, though upon never fo
idle a Pretence, he would receive that Perfon
with extraordinary Chearfulnefs, and anfwer him
very Readily. And what feems Singular and Diftin-
guiihing in it was, that it was not only Acknow-
ledged r by the Devil, as that which gave our
Egyptian the Advantage and Superiority over him-
felf -y but efpecially in being his very Guard and
Protection againft his Influence f and Malice. So
J Mac. Apophthegm, apud Trit. §. 2. p. 238.
m lb. §.7. p. 248.
n Fallad. apud Frit, in Opufc. p. 275-.
0 Theod. Ecclef. Hift. Lib. iv. Cap. 2 1.
p OTl^ is fometimes put for Angels, who were the Tu-
tors and Guardians to the Patriarchs : But this Senfe by no
means excludes the common Verfion, but implies it, that he
converfed with God alfo.
q Mac. Apophthegm apud Frit. p. 2j-8.
1 Ibid. p. 249.
r Ibid. p. 264. And much to the fame Effect are we told
ef St. Ambrofe in his Life by Dr. Care.
C 3 great
%z The Introduction.
great reafon had St. c Jerom , when (peaking of
the Virtues of ' Macarius, to lbar in his Ex predion,
and not mention the Graces he was endued with,
but with Grandeur or Magnificence.
8. Humility indeed has the Firft Place allot-
ted to it among the very Beatitudes. And
if we view it as Exemplified in our Blefled Re-
deemer's Life and Converfation, it is without all
doubt the Alpha and Omega^ if I may fo fpeak, of
Chriftian Perfection. It is particularity Infifted on
and Recommended to us by an eminent Country-
man of our own, as that which, when duly culti-
vated, will fecure to us the fpecial Direction of
Almighty God, not merely with relation to our
Spiritual State, but even to our Worldly Affairs
alfo. So that we maybe as certain what to do in
any cafe of Difficulty, as if we heard a Voice be-
hind us faying, This is the JVay^ walk in it. This,
I fay, is *vhat Judge Hale s has recommended to
us from his own Experience.
p. Nor perhaps can the Nature of it be better
Illuftrated than by this fmall Narrative. A cer-
tain Brother that once met Macarius^ preferred a
Requeft to him (as was ufual with thofe under his
Infpeclion) to give him fome word of InflrucHon
how he might be kv'd. The Old Man fent him
twice to a Sepulchre -, bidding him the firft time
Abufe the Dead, which he did to purpofe, load-
ing them with Stones as well as Calumnies -, and
the fecond time to Commend them, which he did
too as extravagantly -, but the Dead, itfeems, re-*
turn'd no Aniwer : Then faid the Old Man, by
way of Application, " You very well know how
u much you had revil'd the Dead, and they
r Apud Pritium in Opufc. p. z 7 o. Cdeji'mm Gratiarum Mag-
nijlcentia.
v See his Contemplations on Humility, Wifdom, and the Fear
of God.
" made
The Introduction.
cc made you no Reply : You remember alfo how
" highly you cxtoll'd them afterwards, nor did
" they return you one Syllable of Thanks : Do
" you then, if you are in earned, and dcfirous to
" be fav'd, become Dead your felf -, equally rc-
" gardlefs of the Injuries of Mankind, and of
u their Praife with the Dead; and then you
cc may bellfav'd." That is, in fewer Words, as
he exprefs'd himfelf w another time, If you find
within your felf that Contempt is to you as Praife,
Poverty as Riches, and JVant as Abundance^ you
{hall not die.
VII.
From what has been faid,it is pretty plain, that
the Titles and Panegyrics given our Egyptian by
his Editors, are neither groundlefs nor precarious ;
when one x calls him, Pater Sanblil]imus Nominis
in Ecclefid Maximi, citi cognomen Magnus, & inter
P aires Ecclefite Chriftiante Pietatis folidioris laude
& viva rerum fpiritualium notitid Incomparabilis.
And again, Vet er anus ilk inter Chrifti miniftros
Macarius. Another, y Eremicolarum Decus. To
which let me add that of, The Divine z Father.
z. Nor therefore need we wonder, if the Wri-
tings of our Author in general, or thefe Homilies
in particular, fhould meet with a Reception, and
keep up anEfleem anything Eojaal to ib Great a
Name. a PoJJinus the Jefuit plainly owns, that
he publifh'd his fhefaurus Afceticus purely for the
u Mac. Apophthegm. apudPnV. p. 25-4, iff.
w Ibid. p. ifz. See alfo to the fame Effect a remarkable
Paflage in Dr. Henry Move's Antidote again/} Atbeifm, Book Hi.
Chap. 14. §.8.
x Dr. Frit. Pref. §. 1, f, if. & Dedicat. praemifla Homiliis.
y Pici Dedicat.
z ®?io<; ovarii?. InMarg. MS. Barocc. p. 8 1. char. rub.
a Prologom. a&Thef.Afceticum.
C 4 fake
24 The Introduction.
fake of the Opufcula of Macarius -, which he there
recommends withal in a very particular manner, as
Highly ufeful, not merely for Afcetics^ but all Chri-
fiians whatfoever without any Diftinclion. Of
which fmaller Pieces, by the way, let me adver-
tile the Reader, that they are the very fame for
Doctrine and Sub fiance with thefe very Homilies,
or an Abridgment of them. Dr. Pritius b pro-
nounces them to be Opera Divine Sapient'ne pie-
nijjima, and admires the furprizing manner of In-
flruclrion, in which our Author fo excels. Pah.
thenius c, when giving an Account how he came
to tranflate and publifh Macarius^ tells us, it was
merely by great good Fortune that he lighted on
this Holy and Divine Work (meaning the Homi-
lies) as abounding with moil exalted Piety j and
that the Reading of them fo tar RefrenYd, Delight-
ed and Engag'd him, that having once Begun, on
he went, till in three Days time they made him
veryTroublefome to himfelf, meaning his Perverfe
anteceding Sentiments and Corrupt Nature in ge-
neral. Tanta enim (to ufe his own Words) Reli-
gione fcatent ha Homilia at que Sermones^ ut ve! in
Agonc mortis confiitutum^ in vitam Reducerey atque
confolatione pia, preftb ejje queant. Summd ergo
fmvitate hujus facerrima- leclionis illeclus atque de~
v in tins tandem verfiomm aggredior Latinam. When
he (hewed a Specimen of what he had begun to
forne Friends, they were mighty Urgent with him
to Finiih the whole. Super arcit, he goes on, ipfa
operis slm<enitas,Levatuit confolationum Copia, Mol-
Hit cteleftis ammo depict a Requies. Adeb ut Sifypht
faxum diim volverem^ id a me rcohi minime fenti-
rem Atque it a opus integrum a me converfum ,
Whenee I fhould be apt to conclude, that he had
not ieen the Veriion of Picus^ which came out
* Prtfat. gencra-is §. i. c In Epiitolu Dedicatoria.
r-
The Introduction. 25
3 1 Years before, but only the GreekTcxt. Tho'
that by the way. Picus again tells dus, that the
Divine Spirit, which had fo far exerted itfelf in
our Author, can never lie idle, but mull be fruit-
ful y and farther has brought it to pafs that He,
who by Example was Profitable only to the Monks
of his own Age, fhould by his Writings Handed
down to Pofterity, be a common Benefit to all
Mankind. Of thefe, he proceeds to afRire us,
that he had met with only Fifty Homilies in the
French King's Library ; But that upon Perufing
them, he thought they would be of Diftinguifh-
ing Ufe and Service, not to Monks "only, but to
every Chriftian Reader, as Adminiftring no fmall
Comfort to an Afflicted, Drooping Mind, and
Drawing it off from the Trifling Concerns of this
World, towards Heaven. And fince he found
that they Prefcribed a Rule of Life agreeable to
the Gofpel with fo much Happinefs and Succefs j
this very Confideration Engag'd him alfo in the
Tranflation of it.
3 . Monfieur Pet. Poiret e indeed very roundly
prefers our Macarius at once to All the Fathers.
Another Learned Perfon places him next to E-
phr<em Syrus. But the moil Moderate difcover
an Affectionate Efteem and Hearty Regard for the
Homilies. The late Reverend Mr. Tribbechovius f,
of Sax-Gotha, fays of him, Jure locum Jibi in-
ter Dignijffimos vendicat. But Dr. Paul s Antony^
Academic Fridericianse ProfefTor, Nee Homili<e
[tint Panegyric* aut leves, fed in fimplicitate, fed
plena 'vera Eruditione Tloeologicd^ aptiffimte plerum-
que ad exponenda totius Religionis Chriftiance capita
d ?rxf. Verf. Lat. fub finem.
• DeErudit. T. 2. <f- p. f 4 5— 5-45-.
f De Ortu Mali Aph.Theol. p. 13.
* Ibid. p. 64,
palm aria.
z6 The Introduction.
palmaria. Cardinal Bona h Characterizes him in
this Manner, Macarius JEgyptius S ignis, Firtuti*
bus £5? Scriptis Clarifjimus . The Cologne i Profef-
fors give this very Reafon for the Notes which
they have made upon fome Exceptionable Pafla-
ges, as either Obfcure, Doubtful, or Uncorrecl:,
yiz. That notwith (landing All, the Homilies
were Spiritualium documentorum maxime utilium
plena. And Dr. Grabe once in private pronounc'd
this Author to me ( after I had mentioned my
Thoughts about Publifhing him) to be one of
the mofl valuable Writers among all the Fathers,
for the True Spirit of Chriftianity.
4. The late Mr. Ludolph k alfo has fufficiently
exprefs'd his Efteem for thefe Homilies, by the
Extracts he made out of them : But more Re-
markably in that Translation of the Forty-fifth
Homily, which he PubliuYd fome Years ago by
way of Specimen, to Recommend our Author,
hoping thereby to Engage fome Perfon or other
that had Leifure and Inclination, toTranflate the
W hole. But his True Opinion, or rather Judg-
ment of him is more expreily and fully Deliver'd
in the Sermon which was Preach'd at his Fune-
ral by Mr. Anthony-Willia?n Behme. The ] Words
are Thefe, viz. Of the remoter times, our Friend
greatly valued Macarius his Homilies, and Tho-
mas a Kempis his Chriftian Pattern, of nearer
Ages. He Admired the former on account of the
Primitive Plainnefs and Simplicity, which was
however Enlivened by a Celeflial Energy, and a
Sublimity of Thought. He often wifh'd to fee the
Homilies publiflfd in All the Vulgar Languages, for
common Edification.
h Notitia AucTrorum in Lib. de Pfalmodia.
. 1 See Bib. PP. xiv. Tomis, per Marg. le Eigne, p. 4?.
* See Reliauu Ludolpbian&, 1 2 m0, p. 1 40, 142, 1 8 -j — . 1 S 6.
1 Funeral Sermon on Mr. Ludolph, p. 70.
f. But
The Introduction. 27
f. But the Recommendations hitherto are All
from Foreigners. As to our own Countrymen,
neither are they behind hand in their Acknow-
ledgments. I have both in Company and by
Letters met with what is at leaft Equal in his
Favour. But not happening to call to mind any
of our Eminent Englijlo Writers that do more
than Quote him, I proceed to Obferve,
6. That there were Several m Books Handed
about among the Egyptian Reclufes (which were
Penn'd for their particular Ufe, as furnilhing them
with more peculiar Directions concerning that
Difpenfation of Life which they were under) and
which Bore a Character of the very Firft Rank.
They were ever ilyl'd ©goxvAs-ci, or Divinely In-
fpir d. And among thefe the Writings of our
Author had a Place, known by the Title of Ma-
carius his n Book. Where by Divinely In/pir'd,
there can, I prefume, be no Meaning, or even a
Remote Intention to Place it upon a Level with
the Canonical Books of the Holy Scripture. But
that it is Injpir'd in a more Modeft and Inferiour
Senfe > As the Shepherd °of St. Nermas was three
hundred Years before, and Thomas a Kempis p of
more Modern Date. This however is a Charac-
ter fufficiently Diftinguifhing and Honourable for
any Book or Author below the Rank of a down-
right Prophet or Apoflle.
m CottelerijMon.EcclefixGrxc. Tom. r. p. i6f.
n There is indeed a Latin Manufcript in the Library of Teter-
Houfe in Cambridge, under this Title, confiiling of EpilTIes in
Latin, thought to be written not long before Printing. Bur
this does not appear to be our Author's, by what I can
guefs.
0 See the prefent Archbifhop of Cant. PP. Apoftolici Prelim.
Difcourfe, §. 10, n. p. 84, 8f.
p See the Preface to the Second Volume of Thomas a. Kem-
pt §.29,
VIII. But
77oe Introduction,
viii.
But after all, the Critics have been fomething
Puzzled about the Real Author, Who he was.
Macarius of Egypt has the Common Voice of
Every Age in his Favour. Dr. Cave i was firft
of the fame Opinion. But afterwards r did he
Afcribe them to the other Macarius, of Alexan-
dria. Pofjinus f reckons them the Work of a
Third { Macarius. But Dr. Cave has fufficiently
Confuted that Novelty: Returning atlaft to his
Firft Opinion in favour of our Egyptian. Du
Pin t wavers in his Opinion about the matter.
He inclines to Favour indeed our Egyptian, were
it not for a Difficulty from Gennadius Mafjilienfis,
which I mail confider by and by. He firft takes
the Homilies to be very t Antient. But after-
wards thinks them made by a later vMonk.
2. Even when Afcrib'd to Macarius Egypt iusy
Doubted has it been, whether he were lb pro-
perly the Author of them himfelf, or only the
Scribe11 thatPenn'd them down from the Mouth
of St. Antony his Tutor, and fo Tranflated them
into Greek.
3. If indeed St. Antony Died, as fome w affirm,
thirty Years before our Egyptian was born : We
may then venture, I own, to Conclude He could
never be Scribe to St. Antony.
4. If apy one fhould offer to Affirm, that thefe
Homilies were not Formally Penn'd by our Egy-
ptian, but Taken from his Mouth by the junior
Monks : That, if Allow'd, as it will no way
Prejudice our Author's Title to them y fo at the
* Hift. Liter. T. 1. r Tom. 2. p. 76.
f Prolegom in Thefaurum Afceticum.
« Bib. PP. Cent. iv. p. 5-6. v Ibid. p. j8.
u SzcAcla, Lipjiaca, 1684. from ToJJirms.
w Baronw, fojjinut, Du Pin, &c.
fame
The Introduction.
fame time ought it to Difpofe us, in his Favour,
to Forgive whatever Defects or Inaccuracies thefe
Homilies have fufficiently been charg'd with.
f . Waving the feeming Niceties in Chronology ^
I find no manner of Grounds for thinking that
either of the Macarii Paid any regular or conftant
Attendance upon St. Antony. What comes near-
eft to fuch a Suppofition, is this Facl:, which fhall
be eafily granted, viz. That our Egyptian confult-
ed him at times in the way of Vifit, and that too
upon occafion only. Thefe and the like Particu-
lars may at once give place to,
6. That moil Formidable Argument of All,
that would feem at once to Deprive our Egyptian
of the Honour of thefe Homilies, in Favour of
a Third Macarius. This by PoJJinus x and fome
y others is thought to be Unanfwerable. It is
Borrow'd purely from Gennadius z MaJJilienfis^ and
Refts with its whole Weight upon his fingle
Teftimony. His Words are Thefe, viz, Maca-
rius ilk sEgyptius S ignis £5? Firtutibus clarus ", unarn
tantiim ad Junieres Profeffionis fu# fcripfit Epi-
ftolam : in qua docet ilium per fe tic poffe fervire Deo^
qui conditioner Creationis fu<e cognofcens, ad-omnes
femetipfum inclinaverit Labores^ 6? Luclando atq-9
Dei Auxilium adversus omne quod in hac vitd fua-
ve eft Implorando, ad naturalem quoq-, perveniens
Puritatem^ Contiyicntiam^ velut Nature debitum^
munus Obtinuerit.
7. But fuffer me to fay, that this very Allega-
tion is far from being Decilive. For how eafy is
it to fay with a Du Pin^ that Gennadius was mis-
taken ? Or that he intended another Macarius?
Might I not afk, with Dr. b Cave, §>uidfi verb
x Prolegom. in Tkefaurum Afteticum.
y Acta- Lipfiaca. 1684, 1698.
* De Viris Uluftr. Cap. x. inter Op. Hieronymi ex edit. BeneJ.
I Bibl. Patr. Eng. Edit. p. ?6. * Hift. Liter. Tom. 2. p. 76.
Gennadius
3 6 The Introduction.
Gennadius de foils Macarij Epiftolis loquitur ? Quid
ftalia fcripferit, qua Gennadi] diligentiamfugerint^
cum non pauca fcripta fint qua fruftra apud Gen-
nadium quart pojfint ? Dr. Pritius a thinks it not
improbable, but that our Mac anus might, befides
thefe Homilie^ write %n Epiftle alfo, tho'that in-
deed but One. So at leaft Aubertus Miraus has
exprefly told b us in thefe Words, Idem Macari-
us iEgyptius fcripfit ad junior es Profefftonis fua
Monachos c Epiftolam, five Regulai?i qua fie
incipit, Milites ergo Chrifti, &c. Being then in
Latin, I am not very follicitous whether it be
any Translation or not. The Latin Manufcript
Epiftle of Macarius in the Bodleian Library Be-
gins otherwife in every Copy : One of which is
thought, with fome Probability, to be the very
fame with the Sarum Manufcript of the fame.
8. What I chufe to infill upon at this time, is
fomething entirely new, which fcems to me to
put the Matter in a True Light, and to End the
Difpute at once. And that is briefly This. In
the Greek Manufcript (which I mult own my
felf very Considerably Obliged to ) after the Gene-
ral Title, it is perhaps not unworthy of ourOb-
fervation, that the whole Book or Collection of
the Homilies is Infcrib'd in the Margin TI^s r
orujusoiv dewrnv, &c. As if the Fifty Homilies
were a Formal Epiftle. And again at the Begin-
ning of the Seven Additional Homilies (which I
never met with, or could hear ofelfewhere) there
occurs again the very fame Infcription to the fame
Symeon, with the Addition of thefe Words, 'E7rr-
s-oXrj c^6ur^, or the Second Epiftle: Plainly in-
timating, that the foregoing Fifty Homilies were
a Prsef. Generalis, §. xi.
b Biblioth. Ecclefiaftica Schol. in Gennadium.
c This is faid to be at Bruges in thtjefuits College there. As
alifo among the Remains oil'mel'tut's Library.
the
The Introduction.
the Firft Epiftle. Hence it is obvious to con-
clude, that the Homilies hereTrandated (which
is fometimes call'd the Book of Mac ar ins) are
the very fame with that One Epiftle Gennadius
fpeaks of ; But that the other Seven were proba-
bly never Seen or Known by Gennadius himfelf.
o. Did this Conjecture want Confirmation, I
would fub join the following Remark -y viz. That
the Sum or Contents which Gennadius gives of the
Doctrine of that Epiftle, feems at firft fight to
be the Shorteft, but withal the Trueft Abftract
of the Doctrine orSubftance of the Homilies ima-
ginable, as Du Pin has alfo obfervTd before me.
But let me Add, that they feem to Breath the
very fame Spirit which appears in the Character
of our Egyptian -, tho' that by the w^ay.
10. A nice Critic might perhaps difcover the
Fifty Homilies of our Author to be an Epiftle,
from two or three Words, nay, from one Jingle
ExprefHon, in that very Supplement to the Fif-
tieth, which I have added from the Manufcript.
The Words are thefe, viz. Aia -wXetovm $ in
jJ/xst^s- aXixg/vetas-, &c. Where, tho' I have
rendred indeed that Word &jn$&h&t only by Send-
ing, yet that very Sending is without all queftion in
the way of an Epiftle. Upon a Review of this Paf-
fage, I find my felf warping fo far to this way of
Thinking, that a little matter more might per-
haps make mePqfitive beyond all Recovery. But
therefore I flop my felf in time, that I may leave
it wholly to the Reader, to think with me as to
this Particular, if he fo pleafes, or if he had ra-
ther, to let it Alone, I love a little Liberty my
felf, and am by no means for Tying down ano-
ther, where Morality, Frutb, and Religion are in
No Danger.
IX. Come
3^ The Introduction.
IX.
Come we now to the Doclrine of our Egyptian.
And This in general I iliall venture to Pronounce
Sound and Good. . They had a general Name in
the a Eaft for Retaining the Doctrine that was
Sound) and the Decrees of the Council of Nice.
Egypt fhar'd in the Reputation, and more parti-
cularly the whole Body of the Monks, and among
the reft both the Macarij.
z. That our Egyptian Adher'd to the Nicene
Decifion, with reference to the Arian Controver-
sy, is very manifeft from thefe Homilies : Info-
much that Dr. Forbes e particularly cites him as a
Stanch Voucher of the Homooufian Faith.
3 . In the Church of Rome f is he reckoned up-
on, as one whofe Teftimony is a Support to Tran-
fubftantiation. But the Proteftants % have taken
care to Undeceive the World, Refcuing our Good
Egyptian from the Papal Ufurpation, and Difco-
vering him to Patronize nothing more than the
Real Pre fence i as maintained in the Greek and
Englijh Churches.
4. So Strenuoufly does he Affert the Old-faftii-
on'd Doctrine about Original Sin^ and the Necef
fity of Divine Grace9 that among the Authorities
of the Ant ient Fathers Appeal'd to by Fofius in
his Hiftoria Pelagiana^ thofe of our Egyptian
make no Small Figure, as Dr. Pritius (in Prafat.
Gen.) has Obferv'd before me.
f. In a Word : There is vifibly to be Diftin-
guifh'd in our Author a Rich, Sublime and No-
ble Vein of Piety, but that perfectly Serious, So-
d Nicepb.CalliJlus Ecclef. Hift*. Lib. ix. Cap. 14.
e Inftruclioncs Hiftor. Theol. Lib. ij. Cap.^.
* Albert'mus dc Euch.
e Dr. Whitakcr, Bp. Morton, Bp. Cojins, and the worthy Mr*
yohnfon*
i ber,
The Introduction. 33
ber, and Unaffected -, Natural and Lively, but
Sedate and Deep withal. Whatever he Infills
upon is ErTential, is Durable, is Neceflary. What
he continually Labours to Cultivate in Himfelf
and Others is, the Real Life of God in the Heart
and Soul, that Kingdom of God, v/hich confifts in
Right eoufnefs, and Peace, and Joy in the Holy Gho ft.
He is ever Quickening and Stirring up his Audi-
ence, endeavouring to Kindle in them a Steady
Zeal, an Earneft Defire, and Inflam'd Ambition,
to Recover that Divine Image we were made in -y
to be made Conformable to Chrift our Head -y to
be daily fenfible more and more of "our Living
Union with Him as luch -> And difcovering it, as
occafion requires, in all the Genuine Fruits of
an Holy Life and Converfation, in fuch a Victo-
rious Faith as Overcomes the World, and Working
by Love, is Ever Fulfilling the whole Law of God. He
feems in fhort, Never to be Eafie, but either in
the Height, or Breadth, or Length of Divine Love,
or at leafl in the Depths of Humility.
6. But yet fo far is He from Soaring by an In-
judicious Piety, as if he meant to be Privileg'd
above the Common Level, that whatever Abufes
may poflibly have been made at the fecond or third
hand by our Enthufiafis of later Days, in fome
Exprefjions, which however they came by them,
they in reality never underflood themfelves, He
himfelf never once Pretends to Slight or Neglec~t
the Sacraments or Publick Service of the Church 5
much lefs to be above the Ufe of the Scriptures in
general, the Pfalms of David in particular, or
even Forms of Prayer. The very Imperfect and
Broken Accounts we have ftill Preferv'd of his
Life, Inform us of Particulars directly contrary in
all refpects.
7. The Manner in which he Delivers the mofr,
Important Truths, Bringing them down as he
D does
34 The Introduction.
does to the meaneft Capacity, is very Peculiar. It
Pf.lxxviij. was very common with the Earlem Sages to Open
v. i. ffojjr Mouths in Parables. Nor was it void of
Precedent, or Below the Dignity of a True Pro-
Hof. xij. phet, to Ufe Similitudes. Our Bleflcd Lord is Him-
v. i o. Jelf an Initance beyond Exception of this Conde-
fcending Method of Inftruction. I need not ob-
ferve how much the Great and Wife Socrates
gave into it Long Before. It is however more
material perhaps to obferve, that among All the
Primitive Fathers, I can think of none who feems
to have convey'd his Thoughts in this Simple,
Eafy, and Familiar Way, befides our Author. In
This he Hands Alone, and either Decides the
Greateft Difficulties, or Prevents them.
8. His Difcourfes are altogether Practical. We
may now and then perhaps meet here and there
with fomething Speculative. But then it is but
Incidental, nor even then Introduced, but either
to IUu (Irate, or Enforce fomething Praclical.
o. When difcourfing upon the Virtues or the
Vices of Humane Nature, he feems not fo much
concern' d about Lopping offany Single Branch or
Twig, as to Strike at the Root, and to Fell the
Corrupt Tree Whole. His Eye is Always Fix'd
upon the Principles of Action. And the Corrupt
or Regenerate Nature is ever uppermoft in his
Thoughts. The One we are to Die to, or Put
off > and the Other are we to Put on, or to be
Cloatlfd with. But yet neither is the One, or the
Other to be Perform'd in. our own Strength.
Our Duty, our Author thinks, isFirft to look up
to God in Prayer, as Senfible of our own Infuffici-
ency > but then to Force our felves upon Action
as effectually, as if we knew our Prayers were
Heard, and* the Difficulty were perfectly in our
own Power. Nor yet does he think it fufficient
to Call upon God at times, as occafion may Re-
quire j
The Introduction. 3J
quire ; nor yet to be Urgent and Warm in our
AddrefTes > unlefs we alfo Pcrfevere in Prayer,
giving the Almighty no manner of Reft till Sin
ihall be Subdued, and the Victory of Faith Com-
pleted in us.
10. However, after all I can't but own, that
our Author is every now and then not veryeafily
Under flood, not even by the Learned. This I
fhall take particular Notice of by and by, and as
it comes in my way Account for the Obfcurity,
and, to the Reft of my Ability, Propoie a Con-
jecture now and then towards Clearing up the
Senfe.
n. At prefent fuffer me to Prepare the way a
little, by Obferving in general, that the Philofophy
which was in vogue with the Monks of Egypt,
was that of Plato. Ariftotle they were rather
Strangers to. Nor were they perfectly Mafters
even of Plato's Sentiments. That our Egyptian
was in this refpect zPlatonift, is, I think, pretty-
plain from the Homilies that Follow. For in-
ilancc, the very Moralizing, or Allegorical 'Expla-
nation of the Prophet EzekiePs Virion, which is
ProfefTedly Done in the Firil Homily, and in.part
Repeated orReferr'd to in the Fifteenth and elfe-
where, Savours to my Appreheniion very ftrong-
ly of the Phoedrus of the Divine Philofopher.
And who but a Platonic Father could be expect-
ed to call the Devil, the Evil or the Wicked Word,
as our Author evidently does in the Eleventh Ho-
mily? Intimating that Opposition and Defiance
he ftands in to the Sovereign Word, or Acy©>,
who Made, Preferves, and has Redeem'd the
World. It is the utmoft of his Ambition to Un-
make, to Deftroy, and to Cancel or Defeat that
very Redemption. But not to Dilate upon this,
or any other Inftance \ I don't think it can Admit
of a Difpute, Whether in this very Eleventh Ho-
D z mily.
36 The Introduction.
mily, our Author has not Imitated the Celebrated
Sympofium of his Philofophical Matter. Let any
one but Compare for himfelf that Afcent of the
Soul^ which the Heathen there Defcribes, from
the Beauty of the Body up to that Intellectual
Ocean or Fountain of All Perfeclion, with that
Ladder of Chriftian Perfection which our Author
Recommends , and then let him think otherwife
if he pleafes.
1 2. How the Platonic Principles came to be the
Prevailing Sett, both with our Egyptian Monks,
and the more Antient Fathers, is befides my pre-
fentPurpofe to Enquire. I mall take leave to Say,
That it is pretty Eafy to Conceive, that the Sub-
lime Ideas of Plato may even Contribute in their
Meafure and Proportion to Render the Difcourfe
of him fomething Obfcure or Intricate, who per-
haps has neither Digefted his Notions, or any
other part of Humane Learning thoroughly.
X.
The Way being thus Prepared, I mall now
proceed to Examine a little fome of thofe Objec-
tions^ which have been made againil our Author.
For if we will take the Popular Complaints upon
Truft, thefe very Homilies are faid to Abound
with moil. Enormous Errors : Not merely thofe
of Origen^ and the Stoicks^ but even thofe too of
the Pelagians. He is Charg'd with Ambiguity
and Inaccuracy in his very Language and Expref-
fion -, and, if I miftake not, with almoft every
Imperfeblion that is apt to Excite Averfion rather
than the lead Refpecl. I Depend upon the Can-
dour and the Patience of the Reader, while I lay
before him fome Remarks concerning thofe very
Objections*, which fome way or other I hope may
Entertain him, and Mitigate at leail the Severity
of fuch an Overbearing Charge.
2. The
The Introduction. 37
2. The firffc AJfertion then which \ find has
fiven Offence is, That Angels are h Corporeal :
leaning, not they are altogether fo, or Abfolute-
ly fpeaking (For that he as Roundly Denies, call-
ing them elfewhere as exprefly ■ Incorporeal alfo :)
But only that they have "Thin and Subtil Vehicles
or Bodies. k Du Pin^ it is true, fays, This is an
Error very Common among the Antient Monks.
Dr. 1 Pritius gives it up for a N<evus. But then
he pleads with a great deal of Good Nature, that
our Egyptian ought to be Excused -y Humane Na-
ture being liable to Mi flakes^ 6cc. And-withal, be-
caufe the more m Antient Fathers, St. Bafil, E-
phraem Syr us ^ St. Cyril of Alexandria^ <Tertulliany
St. Auflin^ St. Hilary , Fulgent ius^ Arnobius^ Caf-
fian^ and feveral others, have been as Guilty of
the fame in this Particular as our Author.
3. But for my own part, thtfugh I like the
Doctor's Good Nature exceedingly, and Allow
the Reafons which he offers j yet can I by no
means Allow, what feems on all hands to be taken
for Granted, that it is an Error. I own the Pri-
mitive Fathers are Divided in their Sentiments.
And if that can Add any Real Weight to the Au-
thority of the Father s^ fo are the Schoolmen. But
what does All this Prove ? What Tolerable
Grounds or Foundation can the one fide have in
the prefent Cafe to Impeach the other? A mutual
Forbearance might even have been Contended for
with Modefty. But for one fide to Attack the
b Horn. iv. Vide Marg. Le Bigne Biblioth. PP. xiv. Tomi?.
Tom. 2. p. fo. Item Macarii Opufc. apud Pritium, p. 1 14.
ToJfiniTheC. Afcet. Prolegom. §. 7. Item Acta Lipjiaca, 1684,
1698.
1 Horn, xviij. uc-Jjuotlm.
k Bibl. PP. p. 5-6. ad Horn, \\\
1 Praf. Gen. §. xvii.
m See alfo Dr. Cave's Life of Juflm Martyr y Peta%(u Dogmata
deAagelis, Hnetii Prolegom. inOriginem, &c.'
D } other
38 The Introduction.
other Thus with a fupcrcilious Warmth, and I
hadalmoir. faidlnfolence, as is ufuallydone in Dis-
puting upon this very Queftion, is to my Appre-
henfion an Abfurdity in point of Conduct, that/
Hands in need, I grant, of Pardon fufficicntly,
without Deferving any.
4. The Notion it felf ok Angels having Thin Ve-
hicles or Subtil Bodies, feems at firfr. fight to an
Unprejudic'd Reader to fuit Beit with thofe Re-
presentations of Atfgelic Apparitions which we find
in Scripture. And if the Fathers of the Church
Borrow'd their Notions as to this particular from
the Elded and Bed Philofophy,whofe Original is
evidently from the Antient Jews : No Novel
Pretentions to Authority (For the contrary Opi-
nion is comparatively Modern) can be Allow'd to
Countenance a Competition. To which let me
only Add, that the greater!: Matters n of feverc
Speculation having Detcrmin'd in Favour of our
Author's Sentiments : I cannot help Sufpecting
for my own part, that his Notion is in it felf the
mod Rational as well as the mod Antient.
f . Hence then I Conclude, that however the
Notion may have Contradicted the Decrees of
St.0 Thomas 's School : (For there it is that the Shoe
pinches) Or rather, to fpeak more properly, how-
ever it may be Contradicted by them, which I
conceive in our Church is of no great Confe-
quence, yet dare I be bold to Affirm, that it is
far from being an Heretical Tenet.
6". But Mohtanus, it feems, held the Notion.
And what if he did? Was it for this Opinion
that he was Branded as an Heretic ? I never yet
could learn that. Here then, in the Name of our
Egyptian, will I Affirm, that Nothing has hitherto
n Dr. Henry More. Jtm, The Author of the Letter of Refolu-
t'wn concerning Origen, &c.
0 Bibl. Max. PP. per Marg. Le Eigne. Tom. 4, p.j-o. G.
been
The Introduction. 3p
been Offer'd againft this Opinion, not even by
the Jefuits of Cologne^ which upon Examination
can prove it Criminal. And alter all, the moft
Impartial Reafon mull Allow, that the Opinion
is certainly in it felf Indifferent and Harmlefs. So
much for the Firft Objection.
II. What I chufe to mention next as liable to
Exception, mail be taken from the Fifteenth
Homily, where our Author Exalts the Human \>t'l79
Nature above that o$ Angels \ and to Support the
Atfertion Denies that Angels were Created in the
Image of God. But here the firlt thing which
I can't but Obferve is, that the Cologne Divines
have fuffer'd This to pafs without any Cenfure.
° Tribbechovius indeed of Sax-Got ha is for foft-
ning the Pofition, from the Words which he
obferves it to be Introduc'd with, viz. Tu%a 3
ToXjutuVw Xsyetv- He gives it up for a Singularity,
which is neither to be Treated with Contempt,
much lefs with Calumny, nor yet to beEmbrac'd
with Greedinefs.
2. This PafTage, however, might probably be
Confirm'd from other Fathers. Others rather
think it can be made out from None. Setting
this afide -> As to Macarius himfelf, his Reafons are
certainly not All of equal Force. For ( 1 .) to Over-
come Corrupt Inclinations and Vitious Thoughts, is
what Angels are perhaps as Capable of, as Man.
And whenever they ceafe fo to do, They certainly
muftSin, as well as We. (2..) Angels, I make no
doubt were Originally as much at liberty to Blaf-
pheme, &c. as Adam: Witnefs thofe that Fell.
The Ballance otHappinefs (which they that flood
were confirm'd in the Pofleflion of) was no more
zwObJlruclion to their Real L/for/y, than the Un-
happy Byafs of Original Sin in the Saints, Hinders
b De QrtH Afali Aphorifipi Theol. p. 12.
D 4 their
V.J.
40 Tlje Introduction.
their Mounting Upwards by Faith. And does it
really Appear that they are Never Capable of
Forfeiting their Happinefs by Difobedience, not-
with Handing the Prevailing Advantages which
they Enjoy? (3.) Let us make Man in our own
Image, Argues only that there is no part of the
P Vijtbh Creation, but what is Man's Inferiour :
Not the Invifible. The Angelic Creation is not
job Defcrib'd, but Suppos'd in Scripture. And is it
xxviij. not more foitable to the Stable Wifdom of the
Great Creator, to fuppofe him to have Acted U-
niformly in the Production of All his Intellectual
Creatures, and to have made the Angels in his
own Image, as well as Man ? 1 Feuar dentins, I
know, thinks none but the BlefTed Virgin, and
perhaps John the Baptift, and the Prophet Jere-
my, to be Exalted thus Above the Holy Angels.
And Dr. Grabe r, none but the BlefTed Virgin her
felf.
3 . But with all due Submiflion to both thofe
Learned Names, the Queftion feems to be, as I
take it, not fo much about the Perfons of Men,
as the Nature. And that without all doubt is as
much Exalted in Four, or Tkvo, or even in One, as
in a Thoufand. Jefus Chrifi's having Adopted our
Nature in the Redemption is the Beft and perhaps
the Only Argument for what Macarius Contends,
that will ftand I mean the Teft of a ftrict. Exami-
nation. So Biihop Andrews f, and Dr. Barrow l at
leaft, would not fcruple to Affirm. And I can-
not but obfervTe, that the Learned Monfieur .Mz/-
fuet y, in his Noble Edition of Iren^us, omits the
p See Petazii Dogm. Theol. de Opificio fex Dierum, Lib. ii.
Cap. 3. §,8.
1 In hen. Lib. v. Cap, ult, r Ibid.
1 On the Lord's Prayer. Item, Serm. vii. p. 60. Fol. upon
Heb. i. 1. « Vol.ii. Sermon x. p. 146.
I Infantum, Lib. v. Cap. ult. p. 209.
Note
The Introduction. 41
Note which Dr. Grabe had Subjoin'd to that of -v
Feuar dentins ^ viz. At que huic equidem Opinioni
AJfentiri nequeo, Sec.
4. But then, the Strefs will plainly lie, not up-
on the Fir ft, but Second or New Creation, when
the Image of God is Renew'd, and takes Root in
the Heart by Faith, as Chrift is Our Head, and
We his Members. To him that Overcometh by Rev. iif.
this Faith, will Chrift grant the Privilege of Sit- *i-
ting upon his Throne : which is a Station above Hebr. i.
that of the Angels. Thus indeed does Iren<eus 4— 8*
himfelf Argue. And under this View the Argu-
ment, I confefs, has fome Weight in it.
y . That other Argument which our Egyptian
urges, and which is but a Sequel of this, is not
eahly to be got over, viz. As Chriflians, Man-
kind are the very Heirs of Salvation in and thro'
Chrift $ and that Angels are but Miniftring Spirits, Heb. i. 14
Appointed to Attend them. Now to Borrow aPf-xxxiv»
Comparifon from the Court of an Earthly Prince, 7*
the very Fir ft Minifter of State, tho' Highly Emi-
nent and Noble, is yet not the Heir o£ the Crown
and Kingdom.
6. However, not to be Peremptory : Which
way foever we take, the Scope of our Author is
evidently much the fame with that of the Great
Apoftle of the Gentiles, viz. To Acquaint us Hebr. ii.
with our True felves, as we are the Offspring, 3> ?• m
Image, and Adopted Sons of God in Chrift 3 and A<a« xv"«
to Infpire us, as fuch, with an Holy Emulation,
fo as to AfTert the Dignity of our High Calling
and Character in a fuitable Life and Demeanour,
Worthy of God and of our felves. Thus certain-
ly the Opinion may not only pafs off without
Cenfure, but Challenge at the fame time a due
Degree of particular Applaufe.
III. It
4Z The Introduction.
A„;JUr~ HI. 4t may poffibly be Cavill'd at by fome, as
guilty of Oversights, or downright Ignorance in
Natural Philofophy. And what if we mould even
allow the Charge ? It is highly probable, that
the other Macarius of Alexandria was much the
greater u Scholar in point of Humane Learning.
That our Egyptian was not fufficiently acquainted
with Ariftotle, is Legible in the very Rencounter
he once had with an w Eunomian \ at lead, that
he had Forgot thofe Subtilties for which his Pre-
tending Followers have been fo Famous. x Sui-
das, I own, Records him as one Eminent for
Learning, ox the. Mathematics. For fo/uaO/i/jtala,
may alfo iignify. But then it is more than Pro-
bable, that Suidas had Borrow'd this very Teiti-
mony from Socrates. And then too, if we Cor-
rect that very Reading (rd ixa^ixara) in the for-
mer, by (rd §>ocju(j.o}cl) in the latter, we may give
up his Humane Learning without any Real Dif-
paragement to his Superiour Character. The
Life indeed of the Egyptian Reclufes was ufually
a Philofophical y one. But then too the Philofophy
Cultivated by Them, was not Speculative but
Practical -y not that of Ariftotle, but Socrates
(what Sozomen z indeed calls Divine Philofophy.)
What diftinguimes the JVifdom of that Noble
Heathen is, that after all his Studies in the other
Parts of Learning, he ftuck to Morality, and was
the very Firft that a Introduced it into the Schools
of Philofophers.
z. I am not very follicitous whether our Egy-
ptian were really Ignorant, or whether he might
not, like other Perfons wholly Bent upon Divine
■ Bodvoel. Did*, in Irenmm, Append, p. 5-12.
w Cajfianus apud Pritium, p. 280.
* In voce m«k«&c0;. ex Edit. Cam. Vide Pea-font Not. in
loc. y Socrat. Eccl. Hift.
I Sozow. Eccl. Hift. ^^Stmtiey's Lives.
Morality,
The Introduction. 43
Morality, wilfully Overlook, or entirely Wave
the Wifdom of Men. What, if even knowing
the molt, exact Schemes of Humane Philofophy,
he mould chufe to Addrefs himfelf to the ordinary
Capacities of an Illiterate Audience?
3 . Under this view then fuffer him to b Affirm,
that every Night the whole Habitable Earth is at
once Cover" d with Darknefs. Allow him to fpeak
of the very Elements, of Air c and Water as if he
were fpeaking of the Earthy in the way of Ana-
logy or Accommodation. Indulge him if he fpeak
of God himfelf, as of a Divine Place or World.
Perhaps he might not know, that (Biace d) among
the Jews is look'd upon as One of the Names of
God. But he had been Taught by the Great
ApofUe of the Gentiles, that in God we Live and A&s xvij.
Move, and have our Being. And Forgive him 28'
at leaft if he fpeak of Satan alfo, as Diametrically
Oppos'd to God in this refpect as well as others.
He hadLearn'd from St. John, that the whole
World lay in the Wicked One. Our Englijh Ver-
fion renders the Word by Wickednefs, and that
with fufficient Exactnefs. But the Original,
which was in a manner the fame to our Author,
as Englijh is to Us, is as properly to be taken in
the Concrete Senfe, as in the Abitraft.
4. I mall give but one Inftance more, by way
of Specimen, of the Occafion there may be for
Candour. In the Fourteenth Homily, he fpeaks
of the very Fire, as if it were Habitable, and in
all refpects Analogous to Earth. There are in- •
deed Accounts of Burning Mountains, which wc
meet with among the e Antients, fufficiently
Strange and Surprizing. But our Author feems
b Horn. v.
c See Eufebius de Prreparat. Evang. Lib. xi. Cap. 37.
d Gtf/rf//'««jdeArcanisFidei Cathol. Item Buxtorjius*
* P//w/Nat3Hift. Lib, ii. Op. io<5, 107.
rather
44
The Introduction.
rather to be Perfuing his own Thoughts upon
fuch an imperfect Hint, to Illuftrate the Doctrine
he would Inculcate, than to Dwell merely upon
Hiftory or Nature. He might have learn'd even
from Plato's f School, that the Four Elements are
alike Peopled with Inhabitants Peculiar to each.
And if from thence our Author fhould be found
Illuflrating any Sovereign Truth in Divine Mo-
rality, or the Life of God ; and mould even Suc-
ceed fo well in the Illuftration, as to be Under-
flood to the Edification of his Hearers : There is
certainly no Fault in ftrictnefs to be Found, but
a Condefcending Ingenuity rather, deferving
Thanks, to be Acknowledged. The Reader need no
more Repent of his Candour, than thofe did, who
Heard the Homilies from our Author's Mouth.
IV. The next Charge is fomething of a more
Heinous Nature, even that of downright t Pela-
gianifm. But even here I cannot but obferve
with Pleafure, that even Johannes Maria-Brafi-
chellenJiS) when Animadverting upon the Homi-
lies, as obnoxious in this refpect, is withal very
h Tender and Cautious in his Cenfures. So indeed
are they All, the Cologne Divines, Du Pin> and
Dr. Cave -9 and fuppofe rather, that the Places are
Corrupted, or the Interpolations of Evagrius.
z. As to particular PafTages, he is even Vindi-
cated by ' Voffius^ and the Jefuits k PoJJinus and
1 Petavius. And in general, m Du Pin feems to
* InTimto. ■ Labbe Bellarm. Vol. ii. 8vo. p. 40. CoL
Trofejf. in Biblioth. PP. Max. Tom. xiv. ad Horn, xxvii, &<?.
Index Expurgatorius. Rom. 1607. P* 9^.
"* Hift. Pelag. Lib.vii. p. 77 3.
* Thef. Afcet. Prolegom. §.viii.
1 Dogm. TheoJ. de Dei Immenf. Tom. i. Lib. iii. Cap. 8.
§. 10. De Opific. Lib. iii. Cap, 10. §.2, 3, 4. • * .. De
Deo, Lib. v. Cap. 4. §. 7 . — .De Libert. Lib. ix. Cap. 3 . §. 1 j.
•—Ibid. Lib. x. Cap. 1. §. 1 2.
J Bib. Patrum, Cent. iv. p. 5-8. Edit. Engl, have
The Introduction. 4y
have Adjufted the Differences on all fides very
Handfomely, in thefc Words, viz. After this
manner does this Author always Reconcile thefc "two
Doctrines of Grace and Free-Will, that we ought
always fo to Labour, as if the whole depended upon
our own Endeavours, and yet to Acknowledge, that
without God we can do Nothing.
3 . There is no Man, certainly, more Enlarges
Upon the Corruption and Depravity of Humane
Nature, than our Author. Nor need any one In-
fill more upon the Neceffity of the Divine Grace
and AJJi fiance upon all occafions. So at leaft the
Great Voffius thought, when in writing againft
this very Herefy ofPclagius, he continually Refers
to thefe Homilies of our Author. So too the
other Voffius thought, in his n Scholia upon E-
phr<em Syrus. But I will content my felf with
Appealing to the Reader. Can any thing be more
Exprefs than our Author to the Contrary ? Why
elfe does he fo carefully Inculcate, That we cannot
Avoid all Occafions of Sin, nor Refift our very Paf-
Jions without the Affifting ° Grace of Jefus Chrift ?
That the Grace and Influence of the Holy Spirit is
even p Necefjary to make us Capable and Worthy of
Eternal Life > And that thoJ Good might even be*
Done by our Natural Strength, yet can it <i never
Save us without the Grace of Jefus Chrift $ That
the Aclions done without it may perhaps be Good,
but not Perfecl.
4. Nor perhaps can the Doctrine of Preventing
Grace be more Significantly defcrib'd than when
Macarius ftiles the Power of the Divine Spirit,
the Heavenly -st^u/jiiov, ox the Leaven of T Pre-
vention. Let this then beRemembred, and let it
n Ex Edit. Row. p. 84. • Horn. xxv. p Horn. xxiv.
q Horn. xxvi.
r See alfo to the &me Effe£t Macar'ti Opufc. de Cbaritate,
Cap. 10. p. i<>2, 163, apud Pnt. Item, Horn. 31, §c 46.
1 be
4<S
The Introduction.
be Confider'd under one, that the Perfons to
whom thefe Homilies were Directed, were not
Heathens, or merely Natural Men, but Perfons
actually Baptiz'd -y and that as iuch, it was their
Duty to Stir up the Heavenly Gift imparted to
them : That however, in their Minority, they
were even then oblig'd to Labour after the Per-
fection they were call'dto as Chriftians, by Force
and Violence. They could not but know, that
as it is the Father which Draws us to the Son 3 fo
that very Drawing, however Imperfect, when
Compar d with thcFulnefs of Evangelical Grace, is
yet Sufficient to Enable us farther, and even Qua-
lifies us when regarded for the Due Reception of
the other.
f . After all, we are told by fome, that the
Doctrine of Preventing Grace is ieldom Confider'd
as it ought to be. For if rightly f weigh'd, it
would perhaps be found according to thefe Per-
fons, that tho' Antecedent to the Fall, the Im-
prefTions of Grace did Ever Prevent the Upright
Motions o£ Adam's Will 5 and the Determinations
of his Will did as punctually Anfwer as a Coun-
terpart to the Divine Impreffions : Yet after the
Fall the Cafe was Alter'd -, Man now muft firft
Apply to God, as that Indifpenfible Condition,
without which He will not Bellow his Affifting
Grace. Strictly fpeaking, Preventing Grace is
that Firft Upright Byafs of Inherent Righteouf-
Ecclef. i. nefs, originally Implanted in our Nature. And
*4- till we Comply with it in correfpondent Acts of
Obedience, God is not Oblig'd by any Act or
Covenant, even of Mercy, to Bellow any farther
Grace upon us. So that when Adam had once
Loft this Original Righteoufnefs, and was there-
by utterly Difabled from Acting in Correfpon-
f See Monf. P. P. OEcon. Divin. Lib. vi. Cap. f. §. 2. ex
Edit. Lat.
dence
The Introduction. 47
dence to the Impreflions of Grace, and the Will
of God > Jefus Chrift ftept in at this Critical
Juncture to Mediate for usj and what was Want-
ing on Man's Part, did He Perform in his own
Perfon. Thus, tho' in the Event it is true 'tis much
the fame, yet ftriftly and properly fpeaking muft
every fingle Son of Adam after the Fall, Apply
firft to God, before He will vouchfafe Grace fuf-
nxient to Difcharge the Obligations he is under.
This at leaf!:, if Admitted, feems to have fain in
with the Doctrine of the Greek Fathers.
V. It may be very eafily Objected to him,
that he Screws up the Doclrine of Faith to an
Unwarrantable Pitchy Obliging Chriftians by their
very c Faith to Super fede All Recourfe to the Phy-
fician. But to take off All that Offence which
this might give, let it be confider'd here again,
that in this very Homily our Author is far enough
from Infifting upon this as a Duty Incumbent
upon All Alike. No. He Diftinguifh.es the
Ranks and Degrees of Chriftians in proportion
to the Strength orWeaknefs of their Faith. As
to thofe who are Young or Weak, Them .does
he allow the Benefit of a Phyfician, efpecially if
they Live in the World. But they that Enjoy
the Benefit and Advantage of a Reclufe Life, are
Difengag'd from the World, Know nothing of
its Cares and Perplexities, but PofTefs their Souls
in Perfect Peace > and are perfectly at leifure for
continual Prayer, which thro' Conftant Practice
is become Habitual to them : Certain it is, ac-
cording to our Author, that ifthefe are but Faith-
ful to themfelves, Grace Increafes, and Gains
ground upon them every day. Death it felf, our
laft Enemy, fhall, we are told by one Apoftle, be
\ Horn, xlviii.
Swallow' d
48 The Introduction.
i Cor. xv.fzvallow'd up of Vittory -y and by another, that
1 John, this Victory is our Faith. Suffer our Egyptian then
to Dictate to the Junior Monks under his Care,
from his own Experience. If He Overcame the
Infirmities, and Sickly Difpoiitions of his Body
by the Prayer of Faith himfelf -, it was certainly
but Faithful Advice at leaft in him, to Prefcribe
the Same to others, efpecially to fuch as were En-
dow'd perhaps with Abilities to Heal others by a
"Wonder- working Faith of their own.
1. The very Heathen, who however Incens'd
againft the Faith of Chrift, yet Borrow'd his
Morality from that very Gofpel he wrote againft,
feems to have Learnt this among other Secrets,
that the vigorous Efforts of Piety may contribute
to the v Healing of the Body. The Prefcription,
it is true, is from the School of Plato. And the
Practice or Execution of it has been lately Urg'd
by an Excellent Pen, as a Sovereign Nofirum in
11 Philofophy . It is therefore Pardonable at leaft,
if our Author fhould make no Scruple to Infift
upon it as a Gofpel Maxim or Principle, viz .That
to him that Believeth^ all things are PoJJible. Nor
much unlike to this is that Excellent Saying of
his upon another w Occafion, viz. " If want of
" Health befals you, don't Repine \ for if it be
" the Will of the Lord that you fhould be Af-
" flicted in the Body, who are you that you
tt fhould take upon you to be Angry at it ? Does
cc not he care for you in all refpects ? Or can you
M Live without him ? Bear it therefore Patiently,
.'Ext«w«5 zrvg/.vov v£f
Hierocles in Vythag.
u See Dr. Mote's Life, towards the End, concerning the La-
dy Conway.
w Apophthegm, apud Tritium, p. 233. 'Exv <pOu<ry o-oi uppu-
fim coifucjos, w chr/eogcit idt «/<&? ViAr, n ohaxroTya <r», &C„
" and
The Introduction. 49
u and Pray to Him, that He would vouchsafe you
u the things which are for your Profit. For this
" is his Will. Sit down Contented, and Rumi-
nate upon Charity, or Divine Love.
a
VI. His flotations from Scripture are very often
not Exact. 'This indeed is Granted, not as Pecu-
liar to our Egyptian^ but as common at moil to
him with other Fathers. Nor is it Unknown^
that this is an Objection too often brought againit
the verylnipir'd Penmen of the Goipel. 1 mail
not here Repeat the feveral Handfome Apologies
made by Learned x Men upon this occafion. I
chufe to Obferve fomething more upon a com-
mon Level. It ought then to be well coniider'd,
that Concordances were not very early in being, at
lean: not common. Even thofe that afterwards
were Begun, were very Imperfect, nothing neat fo
Exa£t, as what we have now. So that inPcrfons
that Quote by Memory^ there is room enough for
pretty Ample Allowances. There might very
well be fome Variations in the Copies they had
Then, as well as in ours Now. It is but Natu-
ral to Expect, that at the diftane'e of aThoufand
or Twelve Hundred Years, the different Readings
might Increafe. Several Books which were then
in being, 'tis faid are iinceLoft. And even thofe
which arePreferv'd to this very Day, are no Way
Exempted from Imperfections incident to all
Writings whatfoever. Religion was then Taught
by Chriltians, as Philoibphy among the Gentiles,
in Oral Lectures. And among the Antients, Scrips
ture might be Quoted (as it has frequently been
done fince) by Memory -, not from the Scripture
* See Mr. DodrvelVs Differ t. in Irm. Prxf. §. 16. Hem/3 Pro-
legom. ad Exercit. SS. Script. bbitrenhufius de Modo Allegan-
dL Huetii Origeniana, Lib. ii. Qii. 13. p. i;o. Item, simoriti
Hift Grit; Novi f eftam. Cap. 31. p. r -r 1
E neither
yo The Introduction.
neither at firft hand, but from others, when ex-
plaining it themfclvcs, &c. Nor might This pro-
ceed Always from Lazinefs, or Neglect ; but ei-
ther ^for want of Copies , or Opportunities of
Searching.
2. But waving thefe and the like Allowances,
which the Candid Reader never can, nor will Re-
ject} this very Objection might pofTibly be Re-
torted upon the Moderns. For they too have
been as often Guilty of Mifapplying Scripture,
as the Antients, if not more -, tho' at the fame
time they are not Half fo Excufable in doing fo.
Inftances would be Tedious, and, what is more,
Invidious. But taking this for Granted, tho' it
will not Prove the Antients Infallible, or Always
in the Right, yet it is Sufficient at leait to Silence
the Moderns, and one way or other to Excufe
the Antients.
VII. The Want of Exaclnefs in his Similitudes
or Illuftrations, is yet more Apparent. >T Du Pin
thinks, he makes ufe of Comparifons which for the
mo ft part arc not J aft and Fit. But here I will
not infill: on what is fufficicntly Notorious, that
in z Worldly Writers, Rambling has been voted
Genteel and Free, and even an Argument of a
Great Wit or Genius. I only defire it may be
Remembred, that thefe Homilies were fpoken
off-hand to the Younger Monks. And then if
they were taken from his Mouth, and committed
to Writing, Omifiions and Oversights are but
Natural and Common. However, iuppofing our
Author to have Penn'd them down himfelf -y
might he not be allow'd, like St. Paul-, every
now and then to Break off upon a Frefli Thought,
y Hift. Biblioth. PP. Vol. iv. p. 5-8.
* Monfieur Montaigne's EfTays, &c.
or
The Introduction. £ i
or New Illuftration ? Had Du Pin urg'd Inftan*
ces and Particulars more might be faid : But as
he has not, fuch like General Hints, which I
need not multiply, mayfuffice for a Reply.
2. Let it be alio Added in his Favour, that
like other Spiritual Writers, he is fo Intent upon
the Real Inward Edification of thofe he Addref-
fes himfelf to, that he is even Carelefs about
things of fmaller Moment, the Roundnefs of his
Periods, and other Critical Niceties of Stile, or
even of Thought. In thinking Thus, fure I fltittj
I think, in very Good Company, and particularly
with one of the molt Pious, Judicious*, andBeft*
natur'd Critics I ever met with in my Life. For
thus does the Excellent Monficur * Toinnard Apo-
logize for fome fuch Deficiencies in Laftantius^
viz. — —Verum abfit, ut inde quicquam detraclunz
*velim Lactantii aliorumq-, Ecclefiafiicorum Scripto-
rum Aucloritati : Id unum contendo, eis^ quantb
magis ob vetuftatem pr<edicantur^ tantb minks in re-
bus Chronologicis habendum effe Fidci: Cum enim
unum Chriftum fcirent, & docerent, eumq-, Cruci-
fixum, verum geftarum ordinem non ita accurate^
fervabant. Now a Millake or Want of Exacl:-
nefs in Chronology is evidently lefs Pardonable,
than the Nice Adjuftment of the Parts of an Il-
luftration. This latter at leaft might be Venial,
upon the fcore of Fatigue or Indifpofition, which
thePerfon fpeaking may be under, or fome other
Accident not much Unlike.
3. Or fuppofe, after all, the Fault in reality
iliould be Charg'd not upon the Author himfelf^
but only the Copies of him now in Being. Sul-
pitius SeveruS) after all his fcrupulous Care and
Exactnefs, even to the moft minute Cireumftan-
3 Ntc. Toirmardi Not. in Lacianthim de Mortibus Perfecutorum,
ex edit.Var. p. 348.
E i CC?
j 2 The Introduction.
ces in Chronology, Compkin'd like a True Prophet
long before-hand, that all his Pains and Nicenefs
would in time be Entirely b Loll. So indeed the
Event has Prov'd.
4. As to our Author, he feems again to take it
for Granted, that in his Time the c Devil was Six
Thonfand Tears Old. Which fome perhaps will
not eafily Forgive. But upon a cooler Reflection,
the AiTertion will appear rather Innocent than
RafTi. It is betides my prcfent purpofe to En-
quire, When the Angelic Order came firh: into Be-
ing > whether Antecedent to the Vifible Creation,
or at the Same Time. For my own and the
Reader's Eafe, I will wholly Overlook the Con-
jectures of the Rabbins, Fathers, and Schoolmen
upon the Point. All I {hall Obferve is, that our
Author is by Dr. Cave reckon'd to have Flou-
riuYd about the Year of our Lord 373. And if
our BlefFed Lord was Born in the Year of the
World ^34, as fome Compute from the LXX.
(which was the Chronology of the Alexandrian
Church) thofe Two Numbers put together, will
make in the whole 6007 Years. So that the
Round Number is evidently 6000 Years. But
this by the way.
y. To Return. By the Help of one fingle Ma-
nufcript, have I been Able to Reftore feveral
PafTages in thele Homilies, which were not fo
much as common Senfe in all the Printed Edi-
tions. And yet this very Manufcript is probably
not above 300 Years Old. And if from fo late a
Copy, very near Two Hundred Emendations have
been made: What might we not Expect from
One three or four times as Old ? For now and
then in the Margin of this very Manufcript, a
b Sacr&Htfxor. Lib. i. p. 49. ex edit. Elzevir, See alio the
Variorum Note upon the Place.
j Horn. xxvi.
Gap
The Introduction. J3
Gap is Advertis'd in thcfe Words, g&6 d\v.£i n
IWeiTretv.
VIII. The Queftions Interwoven with the Ho-
milies are found d Fault with, as being more Cu-
rious than Solid, very often of Little or No Mo-
ment, and, not to mince the Matter, as being
Impertinent, void of the leait Connexion or Re-
lation to the Reft of the Homily, or indeed to
one another. With much the fame view do we
find in the Edition of Pakbexius, the Author of t
the Contents ( whoever he was ) has before the
Seventh Homily Ccnfur'd the Queftions in it, as
Impertinent, Frivolous, and Vain 5 cyxPov a-ro-
2. But for my own part, I rather fide with
Dr. Pritius, and Applaud his Candour in leaving
out thofe Words, in his Edition. I heartily join
with him, when in his Preface heAdvertifes the
Reader concerning thefe very Contents, viz: Ar-
gumenta Homlliis ipfis prxmijfa^ Retinuimus qui-
dem, quamvis non ipjius fint Macarii, fed alterius
cujufdam Auctoris^ ineptefepiusMciCMiimentem in
Suyima proponent^ Aucloremq; ipfum non rarp a
fe^intellcclum quidem^ intempeftivd notantisCenfura.
Whether Thus the Charge of Impertinence does
not Recoil upon the Plaintiff's own Head, Heave
the Reader to Confider.
3. If the Copies we have now in being were
Exact, the Queitions might foon be Accounted
for. For initance, What if I fhould fay, that
they were privately put to our Author by the
Novices or younger Monks -, and that meeting
with them pretty often over and over again from
different Hands, he might be Induc'd to Incorpo-
rate them into his Public Homilies or Difcourfes,
t £># Fin. Bib. PP. p. ?6. ad Horn, vii, xi3 xii.
E 3 for
j4 T%e Introduction.
for the Common Benefit of All ? Curiofity is
Natural enough to every Humane Breaft. And
younger Perfons mull not be Difcourag'd from
Afking fuch Queftions as may Perplex and feem to
them of Moment -9 tho' at the fame time they may
feem very Idle and Impertinent to others. The
Niceties of Method, the St rift Coherence and
Unity of Difcourfe was never yet thought wor-
thy to take place of what might Edify, and An-
fwer the NecelHties of the Hearers.
4. But upon a Second Thought I mull Ac-
knowledge in his Favour, that generally fpeaking
he has made Amends and Satisfaction for this very
Cenfure. For elfewhere is he as Careful to In-
form the Reader without any Scruple, that the
Queftions are even Weighty, Full of Divine Wife
dom, and highly UfefuL
IX. If any now mould think our Author
chargeable with 'tautology, in Repeating the very
fame thing fo often over and over again ; I mall
only Afk, what Antient or Modern Writer is not
Guilty of the fame, equally with our Author ?
For Brevity's fake, I Ihall Omit here the Liber-
ties peculiar to the Homiletic Way -, I take no
Notice of the Connexion there is in truths with
one another $ I forbear Obferving the veiy Small
Compafs that Moral or Divine Truths would lie in,
were every Appearance o£ Tautology to be Dis-
carded Utterly ; Nor fhall I Defcant upon the
Dulnefs of the Natural Man, and the Unavoidable
Weaknefs, even of 'the Spiritual Man in his Mino-
rity, or during his Probation.
Phil in. 1. 2,. It was the Apollle's own Apology in the
like cafe, To write the fame things to you, to me in-
deed is not Grievous, but for you it is Safe. And
the very Appointment of God himfelf byhisPro-
Ifa.xxviu.ph^ ^at Line fhould be upon Line, Line upon
L4ne^
The Introduction. jj
Line, Precept upon Precept, Precept upon Precept,
here a Little and there a Little, is cither a Direct
Warrant for the Practice, or at leaft gives fufTici-
cnt Countenance to it. Nor is the Spiritual or
Intellectual Man under any Greater Inconvenience
in All this than the Natural, in having day by
day the very fame Common Food and Diet Allot-
ted to him over again.
X. The Charge of Qbfcurity will perhaps not
fo eafily be got over. For the c Cologne Divines,
when Recommending thefe Homilies, as Full of
Ufeful Inftruclions, not. only Mark x what they
thought Erroneous, but Warn the Reader be-
fore-hand, that there are fome Paflages here and
there which are Obfcure, of Doubtful Meaning,
and not Reconcileable to Exaclnefs and Propri-
ety : meaning, if I don't miflake them, to Pre-
vent in fo doing that Diftafte which otherwife
the Reader might conceive upon this Account,
againft feveral considerable Truths of the Pint
Moment.
2. And much the fame is that Charge nlfo
which is brought againft him by £Du Pin. - His
Words are thefe, viz. Whoever was the Author,
his Stile is Simple, and one may fee that he was a
good Hermit, who [peaks from his Heart without
AffeHation, or Ornament \ and oftentimes even with-
out Order. He Allegorizes all, and Esprefjes a
great many Myftical Thoughts which are hardly
Intelligible In a Word, fome thiyigs have
cfcafd him, which cannot altogether be Reconciled
to good Senfe. Upon which he Cloies All with
this Reflection, viz. So difficult a thing it is in
Spiritual Matters not to J-f under foinetimcs ! So
e Bib. PP. Tom. xiv. per Marg.2>2J^e, Tom. iv. p. +_f.
\ Bibl/PP. IV. Cent. p. 5-8. ad Horn, xlili,
E 4 that
y6 The Introduction.
that here alfo is this Unlovely Cenfure of Ob fen-
rlty infifted on, but foTemper'd with Equity and
Candour, that perhaps it is Hardly, worth the
while to Cavil or Except againft it.
3. Elfe I own an Anfwer has been given not
entirely Foreign to the Purpofe. For when we
have [aid all (fays a Learned and Judicious § Pen)
that we can, the fecret Myfteries of a New Nature
and Divine Life can never be fufficiently Exprefs'd -,
Language and Words cannot reach them , nor can
they be truly underftood, but by thofe Souls that are
Enkindled within, and Awakened into the Sen fe and
Relifh of Spiritual Things. There is a Spirit in
Man, and the Infpiration of the Almighty giveth
this Under ft an ding. Thus far only in general.
4. If we defcend to Particulars, it may feem
Probable, that Du Pin might have fufpended the
Charge of Obfcurity as Alledg'd againft the Ele-
venth Homily, had he duly Weigh'd and Con-
fider'd what h Combefts had before advanced to
the contrary.
f . And what Macarius affirms in the next Ho-
mily with relation to the Double Lmage in Adam,
may perhaps be underftood in a Sober Senfe, if
conftder'd with a little Patience and Attention.
This Double Lmage may poffibly be one and the
fame thing under different Views and in different
Refpects. And to Remove the Difficulty, for
Experiment fake, let that Moral Rectitude of
Adam's Nature, which he had before the Fall
(which according to Macarius and the » Belt Au-
g The Life of God in the Soul of Man, Publiih'd by the late Bi-
fhop of Sarum, p. 18.
h Biblioth.PP. Concionatorum, Tom. v. p. 16S.
1 See This made out at large in the late Bifhop Bull's Excel-
lent D;fccurfe, concerning the State of Adam in Paradife before the
Tall. Vol. iii. And Di\ Hickess Letter of Thanks and Acknow-
ledgment for theDifcoray in Bifhop £a//'s Life, p. j- 13 to the
End.
thors
The Introduction. 5-7
thors includes the Super 'natural Gifts and Graces of
the Divine Spirit) be confidcr'd as the Conftitutive
Image of God in the Soul of Man, urd Immorta-
lity itfelf as the Confecutive Image. For want of
more Advantageous Expreffion, I am fore'd to
make ufe of Scholaftical Terms. But the Notion
under this view feems to be Founded in Scripture.
See and Compare Gen. i. 2,7. Ephef.iv. 2.4. Col. iii.
10. with Wifd. i. if. ii. 23. Now the Original
Grant or Donation of this Moral Reclitude, and
this Immortality to Man at firft was, however
Perfect, yet at belt but after the Proportion of a
Seed j when compar'd with that w\y)&a)[j.a,, Full-
pefs, or Maturity which by Regeneration . we De-
rive from Chriil. Compare again, John i. 18.
1 Cor. xv. 47 40. Of This the Firft Fruits
were Viflble in the Apoftles. But the Harvefi, Rom. vnl
or Completion of it, was the very Adoption or Re- 2S-
demption of the Body. Upon This it is the Pro-
mifes of God in the New Covenant or the Gofpel
are EntaiFd. And in Contradiflinclion to the
Earthly or Firft Adam, is This perhaps call'd the
Heavenly Image.
6. Let the Third Inftance be that Remarkable
Paflage in the Eighth Homily, where we are Told
of the Sign of the Crofts, that it Appears by means
of the Divine Light, and is Faftned to the Inward-
Alan. The Exprefiion is indeed Surprizing, and
doubtlefs never to be underilood but in a Spiri-
tual ox Divinely Moral Senfe: Much after the
fame Manner as our Author has in his Firft Ho-
mily Explain'd the Chariot of the Cherubim in
Ezekiel.
7. As to our Author's Senfe, I am apt to think
he might mean nothing more by this Sign of the Compare
Crofts Appearing by the "Divine Light, and being Gal. ii.20.
Faftned to the Invar d Man, than that Prerogative" v,'-1j
of Faith in Chriil Crucified which Overcometh , 'j^ Ym
the 4.
j8 The Introduction.
the World in the moil Complete Senfe. This
indeed is fuch an Heroical Degree of Faith, as is
not Toon Attained to, nor without the fevere Di-
fcipline of Succeffive Trials and Repeated Con-
flicts. But when a Perfon has once Attain' d to
it, He is thereby Eftablim'd. Of this let St. Peter
ferve for an Illuftration. When he denied his
Matter, his Faith was plainly very Weak. But
when he fuffer'd Martyrdom, his Strength ap-
pear'd to be that of a Perfect Man.
8. The fifft Original Occafion for this Unufual
and Surprizing Manner of Expreflion might pof-
Kxek far. ^T ^e5 l^at: Mention which is made both in the
v^m 'Old and New Teftament of the Mark or Seal
Rev. vii. which was Appointed to be Made upon the Ser-
v. 3» vants of God. And next to this am I very prone
to imagine, that the very Miraculous Victory of
Conftantine the Great over Maxentius in a Literal
Senfe, by virtue of the Chriflian Standard (in
which he was Directed to Expect Succefs, and
that from Heaven) might Contribute not a little
towards his exprefling himfelf in a Manner fo
Surprizing. For our Author, if I miftake not,
was about Eleven Years Old when this Happen'd.
And the ImprefTion which it made upon his Ten-
der Mind might poffibly never Wear off.
p. When he expreffes the Inward Faculties of
the Soul by the Members of the Spirit, in way of
Aliufion or Accommodation to the Body ; the
Candid Reader will not find it very Difficult per-
haps to Favour and Indulge him in it -y Efpeci-
ally if it be Remembred, that by the Spirit he
might mean, not the mere abftracted Soul, but
as in Union or Clad with its Etherial and Finer
Vehicle, according to the Notion of the Plato-
nic Divines.
10. There is another Expreflion that is much
more Difficult to Account for ; As when our
Author
'The Introduction. j<j
Author affirms, that we are not yet become the Ge- .*•*.•»% -
mine Royal k Purple. Surprizing, I confefs, and
to my felf at lcaft entirely New. For I don't
readily call to mind any thing like it in any other
Writer. And tho' I could fancy feveral Allufi-
ons crowded in it, no way differing from our
Author's Sentiments or Manner, yet what I chufe
to mention to the Reader fTiall be, that in the
Context our Author is evidently intent upon the
Complete Renovation of our Nature, which is not
only to be 3, Ref oration of the Perfections which
Adam enjoy'd before the Fall, but an Improve-
ment withal or Aggravation of them, as alfo of
thofe Honours and Prerogatives which are Con-
fequential to it. This, I lay, feems obvious at
firft Sight, from what we meet with both Before
and After. And there among other Particulars
This is not the leaft, that by Believing inChrift
roue are made not only Sons of God, but Kings anj]°^n'l-ix.
Priefts unto God and his Father-, i. e. when that Rev. I 6.
Faith is brought to its due Perfection and Con-
fummation, we having Waftfd our Robes in the
Bloud of the Lamb, &c. Or, in other Words,
that whatever Complication of High Perfections,
Supernatural Favours, and Royal Prerogatives,
are Implied in the Redemption of Loft Mankind,
It is All entirely owing to the Son of God Incar-
nate, and was Purchas'd for us by his Bloud: Compare
whereby we are made Conformable to Him both Ifa> ™\
in Sufferings and in Glory. x^
1 1 . There is but one Inftance more of Ob feu- Rev. xi.
rity in the Expreffion of our Author, which 13.
I fhall only mention here, as Common indeed to
him with other Writers both Sacred and Pro-
' Ov7ru yiyovetfdp u£o\'&> zro^v^:, (ixTiXntr,, sre ccvo6tv']&'t
&Km Qe'ixq ' Una fT^^^ ttJ 3Wo> e£«/7'» sre ev^tyrfy vzs^o
*f wi&futltKjis eiyct7>K$ t tvppiu, &c. Hom.xxv.
phane,
6a The Introduction.
phane, viz. the * Inebriation, or Spiritual Drunken-
f'3*-7' nefe 0f the Saints. But this very Expreilion will
foon be Softned by him that mall confider, that
Ephef. v. the spirit of God is in Scripture Oppos'd to Wine -y
* and the being Filled with the Former, is Oppos'd
to the being Overcome by the Latter. Whence
our Author has elfewhere alfo call'd this Spiri-
tual Captivation \Ah m vn<$a\i@j, making Sobriety
an Infeparable Attribute or Ad j unci: of it.
XI. But it is farther Objected, that our Author
fpeaks of Sin or Evil, as if it were ibmething
n Subftantial. This however, even according to
the ° Cologne Divines, ought never to be Taken in
Such a Senfe, as favours in the lean: of the Mani-
chtean Herefy . For This he had an utter Averfion
to, and at times even takes occafion to Confute
its Tenets. The Senfe of this ExpreMion, thefe
Gentlemen think, is Metaphorical > as if by Sub-
fiance our Author, when fpeaking of Evil, meant
the Wealth, the Power, and Strength of Satan.
Others think it mould be taken P Spiritually, as
having its to etvocc y$ o-u/jtCs^x©^ allotted to it
by Dionyfius the Areopagite.
z. But perhaps to Solve the Difficulty with
more apparent Succefs, it ought to be Remem-
bred, that our Author's Language and Expreflion
is rather after the Mode of Plato's School than
AriftotUs. Sin and Virtue or Grace are confider' d
by our Author as Two Natures directly contrary
1 Horn. xv. and xliii. Concerning which Expreflion, fee be-
fides the Platonijis, Ongen. Op. Lat. Tom.i. p. iyo.exEd. Erob.
Chryfoft. in Ephef. v. 2 i . ex Edit. Savil. Theodoret. in Eph. v. 18.
ex Ed. Par. Cyrilli Hierofol. ex Ed. Oxon. Catech. xvii. §. 1 o, &c.
m Opufc.de Charitate, Cap. 1 j". p. ij6. apud Pr'ttinm.
n Hom.iv, vii, xv.
0 Ad Horn. xv. Bib PP. per Marg. leBigne. Tom.iv. p. 70.
B. C. p Tr'ibbechov'ms deOrtu Mali, p. 40 _,j 1 .
to
The Introduction. 6z
to each other. So too does the Scripture fpeak
of the Body of Sin and the Body of Death, of the R°m- v»-
Old Man, and of the New. Neither Scripture, 6.'
nor our Author feem fo much concerned about ~"vu' 2*
Abftracted Notions, as about Nature, Life, and
Practice. And if Sin is at any time fpoken of as
a Subftance in Senfu Concreto, as the Schools fpeak,
there is room rather for Candour than for Cavil.
XII. And as little Scope, to my Apprehenfion,
can we find for Branding our Egyptian with the
Affected Foolery of the Stoics. The Charge was
firft brought by q Gennadius, and then Adopted
by the Editors of the large r Bibliotheca Patrum.
But thefe Gentlemen Suppofe the Paffages the
r Charge is Collected from, to be Interpolated by
Evagrius Ponticus. And then again it is Modeft-
ly Prefum'd, that as Gennadius mentions not the
Homily which is thus Obnoxious ; fo, that he ei-
ther Mifunderftood, or perhaps never Read it.
2. But all this while what becomes of the Ar-
gument? And what is it that Macarius is Cen-
lur'd for ? Does he Contend for an aV«9«a ?
Be it fo. And did not the Stoics the fame before
him, and from them fome Heretics in the Chri-
ftian Church ? Granting even This, Suffer me
to Afk, Does dirct^ela Signifie the veiy fame
thing in the Mouth of Macarius, as of Zeno ? I
can never think it. For where does Zeno ever
Inculcate the Neceflity of Recovering that Ori-
ginal Liberty of the Sons of God, which Man
Loft by the Fall •, and that we are to Attain to it
anew thro' a Victorious Faith in Chrift our Re-
deemer, or thro' the Supernatural Grace of the
Holy Spirit : which is the Gift of God, the Re-
' Bib. Patr.-per Marg. leBigne. Tom.iv. p. 4^.
* lb. ante Horn. xxxv. p. 92.. A.
turn
6i The Introduction.
turn of our Prayers, and the Reward of our ear-
ner!: Endeavours after the Deliverance we have
Pray'd for ? Or did Macarius ever Rant like the
Stoics, Denying there was any Pain in the moil
Acute Diftemper, and Contending that the Paf-
fions are No Part of Humane Nature ?
3. The Apathy Macarius is fo earned for, is,
properly fpeaking, nothing more than a Delive-
rance from the Tyranny of our Paflions, the Bon-
dage of Sin, and the Slavery of our Corrupt In-
clinations. This certainly is that Noble Privilege
which the Gofpel of Chrift. fufficiently Promifes
to them that Believe in Him, and are Baptiz'd
into his Name. And what is it Lefs than the
Happy Refult of our Dying to Sin, to Corrupt
Nature, and to the World, as lying in the Wicked
one?
4. I deny not the Account which one f Hifto-
rian gives of fome Monks in Paleftine that were
almolt Brutes. Nor am I oblig'd to Account for
their being fo. If I were, I durfr. be Pofitive, as
I could of any thing, that this neither did, nor
could proceed from Pra&ifing any thing Inculca-
ted by Macarius. The very Mortifying our cor-
rupt Affections, never yet implied that we mould
Cultivate no other, or permitted us to let the
Field of our Intellectual Nature lie altogether
Wafte. We are rather Taught, that the more
the Outward Man Decays, or is Subdued by Mor-
tification and Afflictions: the more in proportion
is the Inward Man day by day Renew'd.
f. The very fame t Pen acquaints us alfo with
another Sett of Monks that were denominated
'AKo/junlot, from their not Sleeping. Thefe, it is
true, were Remov'd at a pretty good Diitance
f Evag. Scholaft. Ecclef. Hift. Lib. I Cap. 1 1.
'Ibid. Lib. Ill, Cap. 18, jy.
from
The Introduction. 6$
from the other. The Perfons that gave into this
Way of Life, might pofTibly Interrupt their Na-
tural Reft fo long, as to Contract a perfect Per-
vigilium. And allowing this to proceed from In-
difcretion, an Immoderate, or Well-meant Zeal,
the Argument is ftill where it was. The Reader
perhaps will Excufe me if I fay that this laft In-
stance has met with fomething like a Sober Parallel
in the laft Century, in our own Nation, and in a
Proteftanty Family. But this by the way.
XIII. When Macarius is even faid to Contra-
dict himfelf, it is yet not Difficult to^ Bring him
off. A Specimen of this we have in the Hiftory
of the Pelagian Herefy. The Charge is Brought
againft him by u Scultetus\ but fufficiently Re-
mov'd by Vojjius and Petavius.
i. All therefore that I fhall (ay to another
Seeming Contradiction or two in the Homilies is,
that if the PafTages be duly Weigh'd and Com-
par'd, the very Contradictions mull of courfe Dif.
appear. Our Author may fafely enough Affirm
in one Place, that57» is not Blended with our Na-
ture, as Wine is mix'd with Water. Nor need
this hinder him from being as Pofitive upon ano-
ther Occafion, that Sin even Incorporates with us,
and becomes a Second Nature. He may venture
to Pronounce Angels, Bodies in one Homily j
meaning that, according to the School of Plato,
they have 'thin, Aerial, or Etherial Vehicles. Nor
will he be at all to Blame, if in another he as ex-
prefly itiles them'AccJ/jcaTOf, or Incorporeal \ De-
nying only, that they have any Grofs, Opake,
Terreftrial Vehicle, like Man at prefent. Poffi-
bly thefe Inftances might have been Needlcls.
v In Mr. Farter's. Family. See the Life of Mr. George Herbert.
° Medulla Fatrum, Parte tertia, p. 433.
But
64
The Introduction*
But I chofe to mention them at leaft for a Rea-
fon w Laclantius offers upon another Occaiion,
viz. Ne cui perverse ingcniofo, aut non intelligendi^
aut contra differ endi locum relinquamus .
3 . After all that has been offered, if in endea-
vouring to Vindicate my Author, or to Palliate
what feems rnoff. Obnoxious, I have either Run
into any Error, or x^dopted it, becaufe my Au-
thor's ; If it mould even be Thought fo by others,
efpecially by their Graces of Canterbury and Torky
by the Bifhops or Inferiour Clergy, whether in
Convocation or out of it : I here freely Renounce it
beforehand, as Preferring ever the Peace of the
Church before any the moil Sublime Speculation,
and Giving entirely in to that Noble Declaration,
Err are Poffum > Htereticus effe Nolo.
XIV. The Laft and moft Heinous Charge of
All which lies againft our Good Egyptian, is that
of Aufterity. And This, I confefs, am I Forc'd at
firft Sight to Plead Guilty to in his Name. Nor
mail I fue for any Favour, which the Impartial
Reader will not as Freely Grant, upon a Per-
ufal of the following Particulars. Aufterity per-
haps is but Natural to the Cell. By Retiring in-
deed we may poflibly efcape the Levity of the
World. But then inftead of That, are we too
Prone by the Fatal Law of Corrupt Nature, to
Run, however unawares, into the other Extreme
of Sournefs. Accordingly is our Egyptian by the
x Hiftorian dcfcrib'd to ^e ^£3* *** svlei^aVovfW
oujsyipos. Nor can he even Forbear giving an In-
Ilance of it. For when Macarius was once Afk'd
by Somebody for a little Drink, He only Recom-
mended it to his Petitioner by way of Anfweij
w ~DeVeraSapiemia &Relig. Lib. iv. Cap. 22.
ftar.Scholaft.Hift. Lib. iv. Eap.23.
to
The Introduction. 6$
to Stand in the v Shack, All edging, that there 'were
many Travellers who wanted even that Refrejloment.
An Anfwer, which, how well foever it might
fuit with fuch as profefs Solitude and Poverty,
would hardly pais now with us for common C7-
vil Ufage, much lefs for Hofpitality.
z. But even in the very Difcharge of his Of-
fice does it feem to have given a Taint to his
very Inilructions. For Initancc, when Abbot
2 Efaias once Addrcfs'd him for ibme Word or
Sentence to Employ his Thoughts upon : the
Old Man only made this Anfwer, Fly from Men.
The Abbot auVd a fecond time, tVhat he meant
by Flying Men? It was Replied, To fit in your
Cell, and to Bewail your Sins. The very fame An-
fwer did he alio give another time to Abbot a Aio,
with this only Addition, viz. Never Love the
Difcourfe of Men, and you are Sav'd.
3 . At another time in b Scetis, when the Old
Men of the Mountain had got him to themfelves,
and deiir'd the Favour of him to make fome Dif-
courfe to the Brethren -y He did not, it is true,
Abfolutely Refufe to the Requeft , But All he
faid was, Let us Weep, my Brethren, and let- our
Eyes Run down with Tears before we Go, where
otherwife our very Tears JJjall Burn up our Bodies.
Whereupon, as the Relation goes on, they All
Wept, and Fell upon their Faces, and faid to
him, Father, do thou Pray for us.
4. I ihallName but one thing more, and that
is a c Rule, or Saying no lefs Remarkable, viz.
A Monk ought to give himfelf up to Fafling, as if
he were to Live an Hundred Tears. So ouzht he to
o
* lb. £c tyud Cotteler ii Mon. Ecclef. Crzec. Tom.iii. Cap. 94.
p. 100.
* Mar.Apopthegm.apud. Prir. p. 257.
3 lb. p. 269. b lb. p. 164,
* CaJJianus apud Frit . D. 279.
F Bridle
66 The Introduction.
Bridle in the Emotions of his Mind, to Forget Inju-
ries, to Reject Sadnefs, and to Defpife whatever is
a Matter of Grief or Detriment, as if he were
every day to Die.
f. So that infhort, upon a due Companion of
Both, the other Macarius of Alexandria fcems to
have carried off the Good Liking and Edeem of
Mankind, at lead to have Deferv'd it, before our
Egyptian: He being on the other hand Chearful,
Engaging and d Obliging to the younger Perfons
that came to Apply to him, and merely by the
Condciceniion and Sweetnefs of his Addrefs, Win-
ning them over to the Afcetic Life. At lead, a
Manner fo Obliging feems better Adapted to the
Generality of Tempers and Difpofitions now.
6. I mild own, that in the late Abridgment of
Socrates I find an Account of our Macarii fome-
thing Different, viz. That the other ofe Alexan-
dria was the Audere Macarius, and our Egyptian
the Obliging. I met with it after I had Penn'd
the Account I have now been Giving. And
Sufpe&ing my felf to be Guilty of an Overfight,
I Confulted the Originals. But at lad I found
upon the Review that it was Otherwifc, even
as I laid at fird. But indeed, the Worthy Au-
thor of that Abridgment is not Singular. For in
the Accounts we have Left relating to Both, by
different Hands, the Writers have Midaken both
the Perfons and the Fads, Attributing to one
what Properly Belong'd to the other. But this
by the way.
7. However, tho' Auflere, I mud not, cannot
eafily Depart from the Real and Didingu idling
Merits of our Good Egyptian. For upon a nearer
d Suidas in voce uctKxes® > from Socr. Ecclef. Hifr. Lib. iv.
Cap. 23, 24.
• Mr. Parker's Abridgment, Partii. Bookiv. p. 57.
View
The Introduction. 67
View even of this very Auftcrity, when once fet
in a True Light, it may pofTibly appear after all
to be Amiable, Generous, and Noble -, and to lie
as much above the Reach of Cenfure, as Good
Nature, Wifdorn, and Good Scnfe, as Experience,
Sincerity, and Goodnefs it felf can place it. To
this end let us duly Weigh and Coniider firft the
Great Depravity of Humane Nature in its prefenc
State of Degeneracy, together with that Danger
and Infeclion there is in the World : Infomuch
that St. f Antony the Great, Fortified as he might
be by Long Solitude agMnii it, yetComplain'd of
its Influence, as often as he went Abroad, which
yet he never did, but when fent for on purpofe
to Do Some Public Service -, and that even then
(to Prevent theMifchief and Effects of it after all)
he wasForc'd toHaften back to his Cell, fo foon
as theBufinefs that call'd him out was Over.
8. Add to this the peculiar Diffidence of our
Author, as to his own Strength. The Reader, I
imagine, will not be Offended, if upon this Oc-
cafion I Prefent him with an /Account of his Laff.
Moments from a Greek s Manufcript which never
• yec
f Fallad. Hift. Lauf. Cap. 18.
g MS. Baroc. N°. 213. p. 295-. 'E« 5" |9/« ? »y/» Metxet&ta
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6S Tloe Introduction.
yet was Publifh'd. " This then Informs us from
" Paphnutius the Great, one of our Mac anus's
" Diiciples, and who Himfelf had under him the
" Care of others, that in that Holy Night in
" which the Blefled Soul of Macarius was Taken
" from among Men, fome of them who were
" Favour'd with Divine Gifts, were Prefent ;
" And as they were Singing the Night-Service,
" Lo, all on a fudden there Shone out upon the
" Holy Fathers an exceeding great Light, in
" Brightnefs above the Sun. But, together with
" that Light, there appear'd a Multitude of An-
" gels > and the Sweet Melody of Heavenly Songs
" was Heard. And in the Mid ft of them that
" Sung, was that particular Cherub that was Sent
" from God at the Beginning to be a Guide to
" Macarius^ Outfhining All by Prerogative, Ex-
" celling in Beauty, and Carrying off the truly
u Blclled Soul of Macarius in his Arms. But
iC what Tongue is that which fhall be Able to
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" exprefo
The Introduction. 69
K cxprefs how Great a Light Streamed from it,
44 as it went up into Heaven ? Hence it came
w to pafs, that the Devils of the Air, who were EPhcf vi-
w Oblig'd to Keep off at a great Diirance, and 11>&C-
" ftruck with the Sight, cried out, O Rare /
w What Glory harce you Attained to, O Macarius ?
u Lo, Now you have Efcap'd out of our Hands.
u But Macarius, even at this very time, exerted
u his ufual Temper (for there is no way of Lay-
" ing flat their manifeft Pride, but by Humility
H of Mind.) But with your Leave, Anfwer'd he,
€i / have not at all Made a clean Efcape, but am
u ft ill in Fear. x4fterthis, another Troop, fome-
" thing Higher indeed, but not Able to come
& near the Light, made the very dime Speech
" with the former. But Macarius Anfwer'd them
" alfo in like manner, / am by no means Efcap'd,
u but am ftill under the Sentence of the Grave.
u But as he was juft going to Enter into the
" Heavenly Gates, the Forces which hadLodg'd
u themfelves thereabouts, laid fomething like the
u Firft, You are Gone then. But then too, on the
u other hand the Divinq Macarius (O thou
u Metropolis of All Vertue ! ) By no means,
cc Anfwer'd he, but I want even yet to Finifto my
u Flight. But when he was once within the
" Gates, and as thefe without were Grumbling
<c in a very mournful manner, and Bawling after
" him, You are Gone tho", as before 5 He rais'd
" his Note to a more Audible Pitch, and Struck
" them with Aftoniihment, Fcrilynow, faith he,
" / Grant I have Efcafcl all the Traps which you
cc had laid for me in the way, and have acluqlly
" my Liberty in the Kingdom of my Lord Jcfus.^om-Wl%x'u
" And now Jhall I enter into the Courts of the *9' 2I*
" Realms Above (before^ which 1 fubmitted to the
" Confiicls and Wars that came from You) to En-
" joy the Bright and Eternal good things. Be Gone
F 3 w therefore
yo The Introduction.
" therefore now this very Moment -, Bewail your
" Sehes, ye Cur fed, and he Gone to that Ever-*
u lofting Fire which is Prepared for you, and for
iC fuch as you Jball be obliged to Introduce. As
" Macarius was Haranguing them to this Effect,
" the Heavenly Gates were Shut upon them,
iC and thefe Demons were immediately Scourg'd
a away with Invifible Whips, and Drove back
cc with Confufion into their own Mifery." Thus
far this Manufcript. Which by a late very Learn-
ed and Judicious Friend has been thought a Noble
Teftimony. But for my own part, the Ufes I
{hall make of it are as follow :
p. As to the Subflance of what is here Related
after the Old Monkijh way, I do verily Believe
it to be fo far True, as that, to fpeak with the
Greek Menologies, t4aa£ He not only made an Hap-
py Exit } but more particularly, that he f Efcafd
all the Bands of Demons, and Arrived to the En-
campments of thofe Angels, whofe Life he fo clofely
Imitated as to be Free from Blame, and to have his
entire Freedom with the Lord. And for any thing
I dare imagine to the contrary, his Soul proba^
bly was Conducted up to its refpective Lot of
Blifs and Glory by a peculiar Guard of Angels.
For fo at lead: has our Egyptian h Taught us to
think in general^ in thefe very Homilies.
10. But then, may I not Afk, What if the
Angels, which Attended his Exit, were of the
K **»*! Cherubic Order ? Might not the Head or Cap-
tain of that peculiar Band of Cherubims have been
his Guardian Angel ? This was certainly an Opi-
r<* Tccy/^oclciy &v r /3/o» a.^.t^fclae, i^Xaira.c, ■zz#'>ivrixv iy^at
STOCKS X.V&16V.
h See Horn. thexxiid and xxvith# Compar'd with Horn, xliii
tpwards the Conclufion?
nion
7
The Introduction. 71
nion highly in Vogue among the Primitive Chvi-
itians, and that Tome time before the Age of
Macarius. Nor is it in the lean: Incredible that
the Spiritual Wickednejjes in high Places mould
never leave Baiting him with continual Tempta-
tions, till fuch time as by his being Taken up
into that Fix'd Station ol" the Happinefs which
is in Heaven, an effectual Stop was Put to their
Malicious Efforts.
1 1 -. But what I principally mean to Infer from
this MS. Account of the Exit of our Author
is, That as to his Natural Frame, Temper, and
'Difpofition, He knew Nothing of Sen*7 Confidence,
Preemption, or Security \ and that tho' He was
incciTantly Earneit in Working out his Salvation,
it was yet with much Fear and trembling -, not
that Slavijlo Fear of the Jewijh Law, nor yet
thofe Panic Apprehensions Obfervable in a mere
Child, or Novice in Christianity : But that He
Liv'd in a Conftant Senfe of that truly Apojloli-
cal Advice, Be not Higlmiinded, but Fear. Rom- xi-
11. What Confirms this Character of Him,20,
are the very Sentiments Inculcated by him in
thefe Homilies, viz. "That a'1 Man ought Always to
Live in Fear, bccaiife Always exposed to 'Tempta-
tions, or in a Capacity of Falling away, notwith-
/landing any Holincfs he has acquifd, that Not-
withftanding the k Singular Grace which is Be-
ftow'd upon Chrifiiaus, they ought to Work out
their Salvation with Fear and Trembling. He
had found in the Courfe of his Experience that
ibme Proficients there were in Religion, in whom
Sin Reviv'd, even five 1 or fix, after it had Seem-
ingly been Dead. He more particularly m af-
' Horn. xvi.
k Horn, xxvU xxvii. ' Horn. xvii.
Horn, xxxii,
F 4 firms
72 The. Introduction.
firms that we cannot Know whether we are in a
State of Grace cr not, fo long as wc are in this
World, becaufe always Tormented with the Mo-
tions of Luft : But that at the Day of Judgment
it will Appear. In perfuance of this, and to
make All Sure as poflible, he is for Leaving no
Stone Unturn'd, nor will he allow a Man that
is even Improv'd in Virtue to Reflect upon
himfelf under that View, but rather as one that
has Done n Nothing} alledging that he ought ra-
ther to Prefs forward with the greater Fervour, left
he Lofe the Holy Spirit thro' Pride or Lazinefs.
According to him in Short, No Alan can Jufti-
fy faying , I am ° Free from All Sin. And to
Mitigate the Seeming Harilinefs and Severity
of thefe Reflections, let the Reader but Perufe and
Dwell upon the Author's own Beautiful Illuftra-
tion of the Matter, in the lively Companion he has
given between the Chriftian Traveller, and
p Merchants that are at Sea, who even in a Cairn
Sea, and under a Serene Sky, have yet a Secret
Uneafie Apprehenlion that a Storm may Over-
take them Unprepar'd.
13. That Chofen Veffel the Great Apoftle of
the Gentiles tells us of Himfelf, that left he
fhould be Exalted thro' the Abundance of Re-
2 Cor. xii. velations , there was Given Him withal, the
7- Me (f eager of Satan, a Thorn in the Flejh to Buf-
fet Him. And indeed had He Fain, what a
Dreadful Calamity muft have enfued to the
Churches ? But to keep to our Good Egyptian,
had he alfo Fain, who came Behind none but
thofe of the Apoftolical Order, how \ery Fatal
an Influence muft it have Spread over All Egypt ?
n Horn. x. ° De Zlev. Mentis. Opuic. Macarii aput?
Tritium. Cap. 14. p. 117, 128.
I Horn, xliii. towards the End.
So
The Introduction. 73
So Dreadful a Shock muft it have given to the
Common Faith, that were it only upon this
Single View the Tempter is too Vigilant as well
as Cunning to be fuppos'd ever to Leave him.
No. He is never out of Character, but conti-
nually upon the Watch againft fome Unguarded
Moment. Our Author therefore knowing with-
in himfelf, that he could not Perim. Single, but
that the Greater his Improvements were, and
the Higher his Advances, the Greater Subtilty
would the Enemy Exert, there was nothing he
could Dread fo much as the leaft Flaw^orBlemifh
in his own Conduct and Example. The Reader,
I hope, will Excufe it if I Add here the Red
Marginal Note to this Effect, which I have
Tranfcrib'd from the <i Greek MS. viz. Srt j£
t» dylx mvdo jj.cfl'& -csto <po/3ov etV/v t%ei *$ ^
xoi' ocJtwv SEpmcw 6 aulava? et n'ovov 'tcPci cwrSs
a/jts\yj<ravflas', y\ J*sJ/rJXo(p^Qvy)a,avrIas'.
14. In Circumitances like thefe there was no
one thing we know of cou'd have Secured him
Better, or indeed So well, as a General Diftrufl
of himfelf to the very Laft, the ftricteft Severi-
ty of Holy Difcipline, and • in one Word, that
Frightful Complication of Rigid Vermes which
we ufually call Aufterity : Which to the Myfti-
cal Temple of the Holy Ghofl is under the Gof-
pel of much the fame Service, as the Curtains
were to the Outward,Tabernacle under the Law -,
which we know were made of Badger's Skins ^
when within it was Fill'd with a Cloud of Glory ,
the Divine Shechinah, or the Prefence of God
himfelf. Or as the late Learned and Pious Mr.
r Dodwell exprefTes himfelf when fpeaking of
■q MS. Baroc. N°. 21;. p. 72.
1 Firft Letter cone. Holy Orders. §. xiii. p. 59. Ed. id.
the
74 The Introduction.
the Fathers, 7*be very Converftng with fuch ad-
mirable Monuments of Piety where moft of whofe
Errors feem to have proceeded from a Nobly de-
Jigning excefjive Severity ', and their P rati ices ra-
ther exceeded than fell fhort of their Doclrinal Se-
verity^ muft needs) like the Converfation of God
with Mofes in the Mount^ affect them with a pro-
portionable S fiend our ) &cc.
I f . In every thing our Author did, it plain-
ly Appear'd that his Mind was conftantly
Preferv'd in a Noble Sufpenjion or Elevation,
as to his own Perfonal Satisfaction, from even
the Lawful Enjoyments of Inferior Nature. It
was a Settled ( Rule with him, that if he had
any fpare time to fpend in Converfation with any
of the Brethren, and Wine happen'd to be Set
before them, to Drink a Glafs, upon their Ac-
count, to Avoid giving Offence. Indeed he was
Glad of it, that when All was over, he might
have fome New Pretence for Afflicting himfelf.
For after fo little a Quantity as one fingle Glafs,
he wou'd Oblige himfelf not to Drink even
Water afterwards for the Space of a whole Day.
So Severe were the After-Penances which heJEn-
joyn'd himfelf upon any fuch Emergency, that
his Friends were forc'd to Retrench their very
Civilities of this Kind, for very Fear, left he
fhould even Macerate himfelf to Death.
1 6. We are c told indeed by Perfons of no
Monkiflo Character, that the Advantages arifing
from fuch a Self- Denial are Incredible. 5Tbe
Greateft Secret^ faid an excellent Countryman of
our own, that one Friend cou'd Communicate to
another^ is a conftant Denial of our Selves in in-
r Mac. Apophthegm, apud Tritium, p. 248.
I See Mr. Richard Ward's Life of Dr. Henry More, -p. 108.
different
The Introduction. 7j
different things Confiftent with Healthy till the Glo-
rious Viclory over Sin is Completed in us.
17. So that were there any need of Allowances
to be made, as in our Author's Cafe, I confefs, I
can fee none, yet I think we cou'd not well
make too many in Favour of fo Untainted a
Vertue as His, or for the Eager Eruptions of the
Primitive Church in her Firfi Love, After her
Zeal had once Approv'd it fclf Sincere, After
fo Chearful a Compliance with Perfecution, and
fo Miraculous a Demeanour under it.
18. To Remove therefore the very Difagreea-
blenefs of this Auflerity, let it be CoriUder'd far-
ther, that our Good Egyptian never Prcfcrib'd
any thing to others, which he had not firft Sub-
mitted to himfelf, and given Ample Proof of
it in his own Life and Conduct. It was a
Cuftomary Thing with him to Faft whole u Weeks
together. Nay, for v Twenty whole Tears running
has he never once had his Fill of Bread, or Water,
or of Sleep. This of it felf was certainly Enough
to Veil him with an Unlimited Authority to be
proportionably as Rigid in his Exactions upon
others, as to thofe Particulars I mean, which,
he had fo Abundantly Exprienc'd the Benefit of
upon himfelf.
1 p. Perhaps too we ought to Interpret Socrates
by w Cajjiodorus, and when one tells us that our
Author was wpjs rxs cVruy^a'vc/lar aJs-^or, to
Remember that the other feems to Explain thofe
Words, viz. that he was fo ab initio ergo- delin-
quent es, agreeably to what we read of Wifdom,
that She too will walk with a Man at fir 11 in Eccluf- iv
J 17.
v Mac. apophthegm, apud Frit. p. 25-4, 261.
y Socrat. Ecclcf. Hift. Lib, iv.j Cap. 23. with Vdef. Note
pn the Place.
I Caftod. Eccl. Hift. Lib* viii. ab initio.
Crooked
76 The Introduction,
Crooked Paths^ bring Fear and Dread upon him^
and Torment him with her Difcipline, till Such time
as She can Truft his Soul, and Venture him with
her Secrets. The very Safeft Method is with-
out all Queftion to Begin with whatever is Dif-
ficult, to have thofe Difficulties Leflen by De-
grees, and wear off in time : A Method directly
the Reverfe of what is Practic'd in many of the
Romifb Monafteries, where, if they are not
wretchedly Belied, the young Novices are per-
fectly Inveigled by a pretended Shew of Eafe,
a Deceitful Probation, or a Year of Indolence.
20. Farther yet -y whatever Severities he might
Exercife upon others, they were evidently Con-
fined to Perfons of the Monaftic Order, who by
"Profeffion had Renounc'd the World, and Ob-
lig'd themfelves to Uncommon Stri&nefs, which
too for ought I can learn to the contrary, was
even NecelFary in the Circumftances they were
under.
21. lam not Senfible that I have met with
any thing either in the Life or the Writings of
our Author that can juftly be ftil'd Fantaftic^
Humour fome^ or Sour. It is evident from the
Sixth Homily, that he gives no mannerof Coun-
tenance to the Cant and Noife of any Pretending
Enthufiafts. In the Midi! of all his Retirement
and AbftracHon do we Read of Vocal Prayers^
Singing of PfalmSy Receiving the Sacrament^ and
Attending the Public x Service of the Church. His
ufual PrefcriptionSj as a Spiritual Father and Guide
run accordingly to this ErTe£t,wz. To Exercife one's
Self to Meditate^ and Pray ^ and to Repeat by Heart
fome Select Portions out of the Go/pel^ and other
Script ures, &c. What he infifts upon with great
Freedom being nothing lels than the very Life
J See Opufc. de Charitate apud Frit. Cap. 29.
and
The Introduction. 77
and Eflentials of Chriftianity, or True Religion.
So Great Reafon had an eminent Foreign i Pro-
feflbr to Pronounce of him in this Remarkable
Manner, Afceta fuitj fed abfque omni affettationc
fuperftitiosd) non intolerabilis, imb potius fuavisy
grains^ £5? falutaris Us, quos vivere oportet in
-publico Strepitu. Nee Homil'ue fv.nt Panegyrics
aut leves^ fed in S implicit ate GraviJJima, fed plena
vera Eruditione Theologicd^ aptijfima plerumque ad
exponenda totius Religionis Chriftiana capita pal-
mar ia.
11. As to that one Branch of Severity which
is fo Remarkable in the Monaftic Life, Fafting^
he Prefcribes it indeed, as well as St. Paul before
him : But then it is only as a 2 Means, and that
too at bed but Preparatory, and for a Time, never
to be Refted in, much leis to Value one's Self
upon it. Nor does he offer to Recommend it
without Signifying the Noble Advantages that
attend the Practice of it to be a luffkient
Overballance for the Troubles it may occa-
sion : As giving Acceis indeed to the a Heavenly
Table.
2.3. So far is our Author from Binding any un-
neceffary Burdens, or from not Aflerting the Li-
berty which the Gofpel indulges, that he lays no
manner of Strefs upon either a Single or a Mar*
riedj a Public or a Private Life. His Words,
as I find them in b Bolland are thefe, neque Fir*
gO) neque Maritata, neque Monachus^ neque Secu-
larise fed Deus tantum propofitum quarit^ & fpiri-
tum vita omnibus miniflrat.
* Dr. Taul Antony apud Tribbechov. de Ortu Mali, p. 64.
2 Opufc. de Cbaritate, Cap. 30.
* Mac. Horn. iv. J In vita Mac. Sub. fin, Tom. I. p.
1014. §. 2.
Z4. Add
78 The Introduction.
24. Add to this, that his very Firfl Retiring
to his Beloved Sect is was not from Spleen or
moping Dif content : But purely to c Avoid a cer-
tain Recom pence of Honour fox Injuries done him*
which even by Flying he efcap'd but Narrowly.
Such was his Modefty by the way, that he wou'd
not prcfume to call himfelf a Monk : All he Pre-
tended was that he had a Seen them. His Ambi-
tion was indeed to Equal All that ever Trod the
Paths of Virtue and Grace : But yet fuch with-
al was his Affetlion for all Mankind^ that he even
DehYd that every one mould Equal himfelf Such
was the Generous Difpofition that Appear'd in
Mofes under the Law, and in St. Paul and the
Great Macarius under the Gofpel. Notwith-
ilanding the Utmofl of his Auflerity, he was
undeniably
zy. Good Natur'd. I mall name indeed but
v one or two Inflances that prove it. One, when
nho' he wou'd Miraculoufly Oblige a dead Man to
Speak in order to Clear an innocent Perfon that
lay under a Malicious Profecution, yet cou'd he
not be Prevail'd with, to Perfue. his Enquirv,
and e Difcover the Guilty. The other, when
he even pronoune'd his Brother, the other Ma-
carius of Alexandria f Excommunicated, for hav-
ing firfl Excommunicated Two Brethren in See-
tis that were Delinquents. The Nature indeed
of their Offence does not Appear... But the
very Relation of the Cenfure thus Inflicted on
the younger Macarius gives this as the Grand
Reafon of his thus Animadverting on him, viz.
That he Lov'd him. This Generofity and Good-
nefs of our Author's Difpofition, if it was Na-
c Mac. Apophtheg. §. 1. p. 237, 238.
d Mac. Apophtheg. apud Prit. §. 2. p. 238,
* Hieron. de Mac. apud Prit. in Opufc. p. 271.
f Apophthegm. Mac. apud Prit. p. 2^3,
- " rural
The Introduction.
tural to him, Challenges a peculiar and diftin-
guifhing Refpect. But if it was Acquired or Cul-
tivated by Mortification, Self-Denial, and in mort
the Discipline of the Cell: That certainly might
Prevail upon us to Soften at leait, our Notion of
Av.ftcrity. Which way foever we account for
it, whether from Nature ', or from Education and
Grace : Certain it is, that notwithstanding the ut-
moft Rigour of his Auflerity, he was at the fame
time fo Remarkable for his Good Nature, that
he was even call'd a Terreftrial % God, or a God
upon Earth, becaufe as God Covers the Worlds
fo did our Good Egyptian "throw a Veil over the
Defects of others, which tho' it is True he cou'd
not but See and Hear -, it was however in fuch a
fiaanner as if at the fame time he neither faw nor
heard any thing.
z6. I fhall therefore now Clofe this Head ei-
ther in the Words of a certain 'Tribune that once
wasCrofEiig the Water in the fame VefTel which
both the Macarii, viz. h Beati vos eftis qui mun-
di/rii :.. . :: To whom the younger Macarius
of Alexr lri& made this fmart Reply, Nos qui-
dem milk. :.:::rmus,vos verb illujit mundus. Or
at leait. in the Words of that excellent Moralifi
Dr. Henry More, who was himfelf the very Ma-
carius of the laft Century •, Annon multb igituf
pr \-. /caret .:! dnrifitriaxi quamvis vivendi rationem
inire, Ve:ychique fcrmc aVxvxnv denub imitari,
quam ex Luxu & MolUtie virtutis rerumque opti-
marum fe^:':?n extinguere, fidiffimdmque Virtutum
e EA£'/cv <z$s). rS 'aCc* Mxkx£/.& ?£ usyx>.s oti ysyoie x<c
hue, l-ri V- -" ©£o$ eV/y:-i35* *r' iodzrta e'svv o Oi)$ cxe-
irx^co. T xotwjv' yru, yt/yavev o'aQQxs Mxkxq/.o^ g-xstx^mv tx
fAser?-- - u>; ^Xl7TMv r* x %*ttet u$ jttJj uKbuiv.
Apoph. apiid Prit. 2>-8, 2^9.
b By/hi Eccl. Hilt
omni-
$0 ~fhe iNTRODUGTIONi
omnium Cufiodem, ipfam tandem animi Fortitudi-
nem { Perdere ?
27. It is very far from my Thoughts to Infi-
nuate any abfolute Preference, in the Monaftk to
the Social Life. I Grant the Monafteries of
Egypt fupplied the Primitive Church with Bi-
fhops, and were as Serviceable that way, as our
Two Famous Unherfities of this Nation have
been to the Church of England. Nor mall I
fcruple to Add, that Thefe have done as much
Honour to the XVI. and XVII. (to go no
higher) as they to the Fourth and Fifth Cen-
turies.
28. I am not Afraid to Perfue the Compari-
fon, and Affirm, that (bating the Advantage of
Miracles, wrhich in thofe early Times were Un-
deniable) even the Bafils, the Gregorys, and the
Chryfoftomes, &c. were Equall'd (I mean no Dis-
paragement to thofe truly venerable Names) in
point of Virtue, Piety, and Integrity, by the
Hammonds , the Sanderfons, the Taylors, the B eve-
ridges, the Kettlewels, . the Mores, the Modes, the
Wilds, the Hookers, the Pococks, the Herberts,
the Lightfoots, the Outrams, the Jackfons, &c.
the Fell's, the Ken's, and to fpare more Modern
and Surviving Names, by Mr. Dodwell, Dr. Grabe,
and Archbifhop Ujher.
29. I mould not forget the Notorious Upright-
nefs, Patience, and Mceknefs of Archbifhop Juxon,
nor yet the Victorious Integrity, and even the
Surprizing Simplicity of the Great and Good Arch-
bifhop LAUD. He was I own a Defigning
Man- But his Defigns were Noble in them-
felves, and Beneficial to Mankind, Confin'd prin-
cipally to the Church and Univerfities, to Learning
and Religion: To Preferve Them as the Great
\ Ench. Eth. Lib. iii. Cap. f. §. iy.
i Bulwarks
The Introduction. 8i
Bulwarks again ft Atheifm,Infidelity,Fanaticifm and
Popery i and confequently to Support the State alfo.
30. What makes me Dwell at this Time fo
much upon his Name, is nothing more than a
piece of Gratitude for the very Manufcript of
my Author, which is the Great Advantage this
Edition of him has to Boair. of. For tho' it was
Given by the Earl of Pembroke, yet was it Given
at the Initigation of this Noble Prelate, as I mail
fhew in its proper place.
3 1 . Having thus given the Reader a Specimen
of the principal Objeclions againit our Author,
which either have been made already, or that
may feem moft Obvious at leaft to be made by
others, with fuch Anfwers as feem'd, I confers
to my felf, to Deferve perhaps a Hearing in his
Favour, I lhall now leave it wholly to the Read-
er's Candour if he pleafes, to be Eafie in his Al-
lowances for any thing elfe that he may meet
with not of equal Moment, either in the Author
or the Translator, who knows himfelf too well
not to Plead Guilty beforehand both to the Com-
mon Failings of Humane Nature, and perhaps to
Uncommon Overfights arifing from Impatience or
Heedleffnefs, or peculiar Avocations. All he wou'd
Urge in his own Favour is that they are how-
ever Involuntary and not Defigtid.
XII.
This Author has had Four Editions in Greek.
and Latin. Firft it was Publilh'd by Picas in
8vo. and printed by Morelius. Par. iff 9. Then
by Palthenius with a new Translation of his own
XL Frankfort 1^94, in 8vo. again. After this was
the Paris Edition Reprinted together with St.
Gregory thaumaturges, and St. Bafil of Sekuci i
in Folio, Par. 162.2,. But the Lair, which has
alfo been thought the moll: Complete and Beau-
G tiful
82 The Introduction.
tifiil Edition of all is that which Dr. Pritius
obliged the World with from Lipfic, i6p8, 1699.
containing more than ever was Publifh'd together
before, both thefe Homilies which are hereTran-
flated, and befides them his Opufcula which were
fir ft Publifli'd in Quarto by PoJJinus the Jefuit^ in
his Thefaurus Afceticus > which indeed, as they
take up the greateft room in that Collection, fo
were they thought fo exceeding Valuable by the
Learned Editor^ that the Publication of that en-
tire Volume was purely for their Sake, as he has
particularly taken Care to Inform the Reader in
his Prokgo?nena.
2. The Latin Editions of the Homilies in the
Bibliotheca\ are after the Verlion of Picus, bating
one or two very fmall things in the Bibliotheca
Patrum by Combefis. Of the other Vcrfions into
the Modern Languages, the German is the only
one I have ever feen. What I know of it is, that
the Letter is very Black, and that I underftand it
not. Here and there I could guefs fomething at
the Editor's Meaning in the Notes, by the Scrip-
ture Texts Alledg'd in Confirmation of our Au-
thor's Doctrine. By them, and by the Prolegomena
which a Kind Foreigner Tranilated for my Ufe
into Latin (for which I here own myfelfOblig'd)
I foon perceiv'd, that my own Conjectures were
Confirm'd and Supported by them, with which
I was fomething pleas'd. This German Verfjon
came out before the Greek and Latin Edition of
Dr. Pritius^ whom again lalfo own my felf Ob-
lig'd to for the Advantage I have made of his Edi-
tion, as appears both in my Notes and. in this Intro-
duction. The Breaks or Paragraphs in Dr. Pri-
tius exactly Anfvver to thofe of the German Edi-
tion. He thought himfelf Oblig'd to this Con-
formity, which I have not.
3. As
The Introduction. 83
3. As to the Greek Text, that of the very firft
Edition is Abfolutcly the Belt. But next to thaq
that of Dr. Pritius. And as to the "tranjlations^
that of Picas is to me beyond the reft. Palthe-
niiis is more Literal and Grammatical. But Picus^
generally fpeaking, gives us the Meanings Senfc,
and Mind of the Author. Dr. Pritius has mend-
ed the Verlion of P alt hem 'us very often : And
here and there, tho' but Seldom, P alt henius feems
to me to Excel All.
4. All the Latin Translations are Sometimes
Falfe, and Sometimes Defective, wholly leaving
out what ought to have been Tranflated : Tho'
this perhaps may be the Fault of the Prefs, rather
than of the Tranflator.
f. The Punctuation is exacT: in No Edition that
I know of.
6. Dr. Pritius complains, that he had No Ma-
nufcript to Confult and Correcb our Author by,
Poffibly he might not know of That in the Li-
brary of Dr. Ifaac FoJJius. Or if he did, yet pro-
bably he might not Obtain the Favour of Per-
ufing it. For my own part^ I have waited above
thefe two Years in Expectation of fome Colla-
tions from it : but with no manner of Succefs,
However, to Return to Dr. Pritius, he would
certainly have found it More to his Advantage to
have Regarded rather the Paris Text o£Morelius5
and the Verlion by Picus, than thofe of Palthe-
nius.
7 The Beginning of the Ttoirty-fevcnth Ho-
mily, which we find in the Folio Edition, is want-
ing in all others. The Margin indeed of this Edi-
tion informs, that both this Beginning, and in-
deed the whole Homily, is taken from Marcus
Eremita, and is to be met with in the Ribliotheca
Patrum Gracorum, Tom i. /». 871. But I won-
der that Dr. Pritius^ when designing (o Com-
G 2, plet
84 Tlje Introduction.
plete an Edition of our Author's Works, fhould
either not give us the fame, nor any Reafon why
he omitted it.
8. As to that Reafon which they give, who
Advertize and k Recommend the Edition of Dr.
Pritius, why he made ufe only of Palthenius^ viz.
That he might JJkvj his Happy Talent at Criticifm,
Conjectures and Emendations, it is very far from
Deferring the Excufe of his Readers, becaufe in
feveral places the very Text of Picus could have
Aflifted him almofl as well as a Manufcript.
p. But I mull: not part with Dr. Pritius fo.
I fhould not Forgive my felf, mould I omit to
Do what I think a NeceiTary Piece of Juftice to
him as a Critic. His Ingenuity has by others al-
ready been Acknowledged. But what I chufe to
Obferve in him at prefent is, that Candour and
Good Nature which he difcovers in the very Mo-
ments of Cenfure. He Corrects what is amifs with-
out Infolence or Oftentation, nay in Silence : And
it is a Pleafure to him not to Carp, but to Com-
mend. As if what is laid down by the Polite Ge-
nius of our Age and Nation for the Standard of
True Criticifm was uppermolt in his Thoughts,
viz.
1 Nor in the Critic let the Man be Loft !
Good Nature, and Good Senfe rnuft ever join.
To Err is Humane , to Forgive Divine.
And again,
In All you Speaks let Truth and Candour Jhine.
For my own part, fo far as my Small Share of
Obfervation will allow me to judge, I think I
can be Pofitive that for want of this Genteel, I
k SzzAcia Lip/iaca, 1698, 1699.
1 Mr. Pope's EiTay on Criticifm.
mould
The Introduction. 8y
fl fmfti in recppcr, many a Noble Criti-
! has been Loit.
XIII.
As to tl - .it Englijli Edition, in order to
lomplete as I could, I have fir it Col-
lated the Greek and Latin Editions hitherto ex-
tant.
2. B elides thefe, have I Collated withal a
Greek Manufcript of our Author's Homilies in the
Bodleian Library. This Manufcript was Given to
the Univerfity of Oxford hy the late f hancellor,
William Earl of m Pembroke^ at the Instigation of
that Eminent Zealot for True Religion and Sound
Learning, Archbifhop n Laud. That Noble Earl
Purchas'd it with the other Manufcripts of that
Collection from Venice, out of the Library of the
Famous Baroccius, who himfelf had it firit out of
the Eaft.
3. This Baroccian Manufcript of our Author
is, for ought I can learn to the contrary, the only
one in the Kingdom. There is, I think, no Ma-
nufcript of him at Vienna. In the ° Vatican
probably there may be fome Parchment Manu-
fcript of him. There is indeed a Manufcript of
the Homilies at Venice in the Library of p Juftini-
an, now in private Hands, as we are Informed by
Monfieur p Montfaulcon, tho' this not Antient.
4. As to the Age of our Baroccian Manufcript,
Dr. Grabe, as well as I remember, reckon'd it to
be not much above 200 Years Old. ** And the Cha- in , (
racier appears to be much the fame with that of
the Thirteenth and Fourteenth 4 Centuries.
m See the Preface to the Catalogus Libb. MSS. in Anglia.
n See his Diary, p. 44. Jan.zG, 1628.
0 See VoJJii Edit. Rom. Epbrtmt Syri, p. 241. Schol.
p r . . D'mrium Itahcum, p. 434.
q Montmulc. Palaeogxaphia Gr»caa Lib. iv. Cap. S5 0.
g 3 r . If
$6 The Introduction.
f. If Picus has Printed his firrt Edition of the
Homilies exactly according to the Manufcripts in
the French King's Library, N°. 220, 1682: then
this Baroccian Manufcript is without ali queftion
beyond them Both. For tho' the Edition of Pi-
cus by Morelius comes nearer! to the Baroccian
Manufcript of any, yet does it evidently want
feveral Advantages which this affords. The Text
of the Manufcript here is much more Correct
than even that of Picus by Morelius. And more-
over, this Manufcript gives us very near Two Hun-
dred Material Emendations. Several Chafms are
here FilFd up. But what is Remarkable to Sur-
prize is, that Two Homilies, viz. the 'Thirteenth
and Fourteenth, which before were Confus'd, In-
coherent, and even downright Nonfcnfe, are by
this Manufcript Reftor'd and Made Eafie. The
Fiftieth Homily is Enlarg'd by about a Page or
two in Octavo. And after all, there follow at
the End of the Fifty Homilies Seven New Plomi-
lies, never yet Printed in any Language, nor ever
Heard of elfewhere either in Print or Manufcript.
They have been thought Genuine. And once, I
own, I was thinking to Tranflate them. But
with the Advice of better Judges, I have as yet
Forborn it. It feems to them Improper to Pub-
lilh any Translation of a Greek Writer which has
never feen the Light in the OriginalTcxt. And
to Publifh the Greek Text in this Edition, would
Swell the Book, and Enlarge the Price, which to
the Unlearned Reader might feem atleafk anUn-
pecefTary Tax and Burthen, even in Times of
Peace. I could wifh with all my Heart, that
Dr. Pritius would oblige the World with the
Greek Text (from the Tranfcript of 3em which
was fent him by the Worthy Dr. Hud/on fome
Years ago) with a Vcrflon of his own -y or ra-
ther, that l\e would Publifh a New Edition of All
the
The Introduction. 87
the Works of Macarius in Greek and Latin^ with
thefe Seven New Homilies -, and that he would
Print the Greek Text as large as that of Morelius,
and upon better Paper, than even his own Beau-
tiful Edition. Tho' this by the way.
6. Neither in the Baroccian Maniifcript, nor
in the fir ft Paris Edition, have we any Contents -,
unlefs indeed we except the Forty-feventn Homi-
ly, which is Infcrib'd tSpj t -urctKau&v. Palthe-
nius is the Firft Edition that has 'em, tho' whence
I am yet to Learn.
7. In this Englijh Translation, I have generally
follow'd the Baroccian Manufcript, and the firft
Paris Edition for my Text ; and taken what elfe
I thought Beft in each of the other Editions. I
have neither wholly Overlook'd the Verfions of
Picus, or Palthenius, or Dr. Pritius's Emendation
of it 3 nor even of Mr. Ludolph, in the Fragments
which he too has left behind him. But neither
have I fcrupuloufly Regarded any one of them.
There is not One that is Equally Good and Exact
throughout. And I am too Senfible of my own
Infirmities to Bear hard upon anyone of them.
8. I have not Willingly Miftaken my Author,
or left out one Angle Difficulty that feem'd to
want an Explanation. Where I can make No-
thing of him, I think it no Disparagement to
own it. It has been my Endeavour, that this
Englijh Translation mould be Faithful, Plain,
Eafy and Short; And rather Literal (as I have
very often been defir'd to be) than Paraphraftical.
The Liberties taken by Mr. Ludolph in his Frag-
ments, and by Dr. Stanhope in his Tranflation of
Thomas a Kempis, were by no means Allow'd me.
And if I have Run into the other Extreme, the
Beft Apology that will Befriend me is that Ve-
nerable one, Human urn eft Err arc. But if in fomc
particular Paflagcs, the Author's Senfe Sounds
G 4 < any
88 The Introduction.
any thing Uncouth -, my Apology then, I think,
mud bem the Words of my Author himfclf upon
another r Occafion, viz. It is Neceffary perhaps
for the 'Truth it felf to undergo the Crofs^ that it
may be Fruitful.
p. Perfons that undertake any thing of this
kind, little think beforehand what Difficulties.
and Discouragements they muft expect to Encoun-
ter. It was not without fome Pleafure, that I
Obferv'd not many Years fince, that a very { Great
Man complains upon much the fame Occafion
with my felf, that it is Hard with the Help of the
Beft Copies to Hit the True Meaning of an Author
that wrote fo long ago^ and that the Copies we have
are AllDefeciive. For I mull: own, I never once
expected the Tenth Part of the Trouble, which
to my Great Surprize I really found in this Work,
and which Dr. Grabe indeed at fir ft told me I
fhould meet with. Had I been Senfible of it my
felf, I doubt I fhould hardly ever have Submitted
to the Performance.
10. Befides the Tranflation, have I added Ex-
planatory References, from Scripture, Both thofe
that directly and immediately Confirm my Au->
thcr's Doctrine and Manner of Exprefiion, and
fuch withal as he alfo feem'd, to the Beft of my
Apprehenfion, to have had in his Eye, whether
fo directly to the Point or not. And befides thefe
have I added other Notes, both Critical and Ex*
placatory j as I thought Occafion might Require 5
which it had been very Eafie to Increafe both the
Number and Dimenfions of, but that I was un-
willing to Swell the Book.
r Hom. xv.
{ The prefent Archbifhop of Canterbury, in his Preliminary
Diflertation, to his iaft Edition of the Apoflolical Fathers, Ch. j z,
j 1. The
The Introduction. 89
1 1 . The Length of our Author's Periods have I
very often Broke, for the Reader's Eufe and my
own. And Rich various Readings in the Manu-
fcript as no way contribute towards Clearing up
the Author, have I generally wav'd. For what- *
ever place they might have in a Greek Edition, in
an Englijlj Veriion they mult be Impertinent.
12. I have endeavour'd, in lhort, upon the
Whole to Behave my felf like a True Friend to
my Author > to Reprefent him Fairly and to the
beft Advantage -, to Vindicate him where I thought
there was room for it : To fpeak out all at once,
I have Treated him with the Civility that is Due
to a Stranger, and I hope Kept up that Refpect
throughout, which I confefs I take to be ever
as Due to a Primitive Father of the Church, not-
with Handing any leffer Deficiencies, if any can
be found, which are properly his own.
1 3 . My Sole Aim has been to Serve the Public,
and the Interefts of God's Church. If I have
Fail'd in my Defign, my Intention at leaft may, I
hope, be Accepted with fome Degree of Favour.
But if what is here Done, meets with Succefs,
the whole Benefit of it muff, be Afcrib'd, next
under Providence, to fome Worthy Gentlemen,
both Foreigners and Natives, that haveUrg'd me
to Perfue the Defign, and more particularly to a
Worthy Layman, who would never let me Reft
till I had Finilh'd it, and afterwards Review 'd it.
XIV.
I mall now ufe no farther Argument or Mo-
tive with the Reader toPerufe what is herePub-
lim'd, than thofe Appofite Words of my Author
himfelf, when t explaining (in his Ufual and Fa-
'srocvlofr, [ttlechocpveivei f 4bWf'a$j &c* Apophthcg. apud Pritium,
miliar
po The Introduction.
miliar way of Illuftration) the Benefit of Conver-
fing with the Fathers, viz. As he that goes into a
Shop) where are Ointments and Perfumes, and takes
a few 'Turns in it, thoy he neither Buys nor Taftes
of any thing, yet does he Enjoy the Smell, and is
Perfum'd thereby : Even fo he that Converfes with
the Old Fathers, derives a Salutary Infetlion from
them. They fhew him True Humility -y and both
their Difcourfes and Examples are of Service, even
as a Wall and Fence againft the Incurfions of De-
mons.
2. What Grounds our Author had for faying
This, I cannot tell. But I entirely Acquiefce in
it, as mod Agreeable to the nicefl Scrutiny I have
ever been Able to make into Antiquity. But as
to our Author himfelf, fure I am that thofe Two
or Three Friends who were fo Kind as to Affift
me in CollflEring both the Bodleian Manufcript
and the Printed Editions ( for which I here Re-
turn them my Thanks) have every one of them
at times exprefs'd themfelves exceedingly in his
Favour, as Really Affe&ed with that Serious and
Sober View of Genuine Piety which runs thro'
all his Writings. And yet they were Perfons very
far from Bigotry, Such as had no great Fondneis
either for Obfcurity, Myfieries, or Allegories, for
any thing Over- Spiritual, or even for the Fathers,
more than needs muft. Another Friend has
own'd himfelf perfectly Reconcil'd to my Au-
thor, uponPerufing the Impartial Account given
of him in this Introduction.
3. And if what I have met with already in
this unexpected manner that promifes Succefs,
will allow me farther in it, I am willing to Hope,
that not only among the Common People (upon
whom I have frequently been Aflur'd by Gcntle-
V men that know the World Ten times Better
•X than ever I could yet, or perhaps ever ihall) but.
among
The Introduction. 91:
among thofe alio of an Higher Sphere, Perfons
of fortune^ of a Polite Genius and Genteel Tafte,
wh 1 hod Nature enough to Keep under
the Impatience and Fire of Youth ; and Ingenuity
and Generofity fufficient to Difcover what is Re-
i*ue and Importance to them thro* All the
:ges oi Prejudice and Want
of 0 n .mint. To fuch as thefe X Would do my
the Favpur to recommend that Divinely
Courteous and Humane Vdvice of the Apoftle,
Be not Forgetful to F rrtain Strangers ; ef pcci- Hcb. xiiL ^
felly corifidering withal', that Surprizing and En- 2*
j ig Reafon for cue Practice, For Hhereby fome
have entertained Angels unajvares. That my Au-
thor is Celebrated in the Me 'no logies of the Greek
Church, as an Angel in the Body has already been
Obferv'd. And whether the Good Influence of
what he has Left in Writing may not Equal that
of ^Guardian Angel, let Experience fliew.
4. I prefcribe nothing to the Reader towards
his Reaping Benefit from my Author. Let him
take what Liberties he pleafes. Contempt and ///
Manners I own I do except, as always out of the
Character. If he has no mind to Perufe him, he
may let it Alone. There is no Harm Done to
any but himfelf. But if he is in Earned, and a
True Virtuofo indeed, his very Curiofity may En-
gage him to Give this Old Father fome Pcrufal.
And poflibly the very Converting with him (for
tho* Dead, he yet fpeaketh ) may Warp him into a
Good Efteem and Liking of him as a Valuable
Friend at lead, that Relents Nothing, is Never
Peeviih, but will Gladly wait any time to Do
thofe Good Offices, which Living and Dead were
ever his whole and Sole Employment.
f . Were I to Illuiirate now after our Author's
Plain and Simple Way, the Upfhot of the Whole
^vhich is here ofrer'd in Great Sincerity, it fhould
be
9z
The Introduction.
be to this Effect. As he who takes his Horfe
and Rides Abroad, never matters the Water or
Dirt, nor yet the Stony Ways he now and then
may meet with, provided his Ride at laft will
bring him to a good Air, an Open Country, Plea-
fant Profpects, Fine Palaces, and Carpet Ground :
So he whole Aim is Health, Exercile, and Plea-
fure both to Mind and Body, will never be Of-
fended with his Director, becaufe there may be
but little Ornament or Fafcination in the Manner
his Inftructions are Deliver' d with. The Advan-
tage he is fure to Reap at laft being more than
Equal to his Utmoft Expectations. Nor is there
any Danger of a Difappointment, but on the Safe3
the Happy, and Obliging Side.
THE
n
THE
Spiritual Homilies
Of our Holy Father
M A C A R I U S,
THE
EGYPTIAN,
Full of very Profitable Inftru&ions concerning
that Verfeftion which is Expe&ed from
Christians, and which they ought
to Endeavour after.
Homily L
An Allegorical Explication of the Vijion
defer ib'd in the Trophet* Ezekiel. achap.i,
andx.
HE [ * Blejfed'] Prophet Ezekiel hav-
ing feen a Villon from b God and Full bChap.i.i.
or Glory, made a Relation of it, and
committed it to Writing, a Vifion
full of Myfteries furpalTing Utterance.
For he faw in a Plain the Chariot of the Cheru-
bims, Four fpiritual living Creatures : c Each of
* The MS. inferts luxxcces&.
which
cChap. i.
10.
x. 14.
94 T%e Spiritual Homilies
which had Four diflinct Faces : one the Face o£
a Lion, another that of an Eagle, the third an
Oxe's Face, and the laft the Face of a Man. To
dChap.i. 6. every Face there were d Wings, fo that there were
## no hinder Parts to any of them, nor any
cChap. x. thing Behind at all. Their -f e Backs were Full of
I2- Eyes, and their Bellies in like manner were thick
fet with Eyes : Neither was there any one Part
fChap.x. about them at all Free from f Eyes. There were
I2- alfos Wheels to every Face, a * Wheel within a
fc'i/'and Wheel And the h Spirit was in the Wheels. And
Chap. i. he &w as it were the i Likenefs of a Man, and
20, 11. under his Feet as it were a Work of Sapphire.
1 CnaP- *- And the Chariot bore the Cherubims, and the
i6* living Creatures the Lord that fat upon them.
R Chap. i. Whitherfoever they wou'd go, it was k flraight
I2- Forward. And he faw under each Cherub -f as
'Chap, i. it were the1 Hand of a Man Supporting and Car-
rying.
8.
** The Manufeript reads d<, uv eivcu vreyi rtv) % cTrlS-tcc.
f It may feem Odd at firfl: View that this Author fhou'd
lay it down that there were No binder Parts, and in the very
next Words mention their Backs. But it is to be confider'd,
that t* varcc in the Greek (for which the Manufeript reads with
theLXX. oi vtoToi) is rendred by the Vulgar Latin, not as it is
in our Englijlj Bibles Backs, but Necks. The Hebrew Word SI
fignifies that part of a Thing which is eminent or uppermofl.
Belides this fame Word which Ez,ek. x. 2. Our Englijlj Verfion
renders Backs, it alio renders by Rings, Chap. i. 18. meaning
the Rings or Rounds of the Wheels. Add to this that St.Jofoi
ipeaking of the fame Viiion, as he faw it about 700 Years
after, firft affirms that the living Creatures (as &» there
f ou'd be rendred and not Beafts) were Full of Eyes indeed
Before and Behind, Rev. iv. 6. e/u.7ro^S-ev t£ oitu&ei Buti>. 8.
he Explains himfelf by faying again that they were Full of
Eyes y.vy,Xo6ev *£ Hcra6et. i. e. Round about and within. So too
the Vulvar Latin again, viz.. Et in circuitu & intm plena funt oculis.
* In all the printed Copies the Words are t£«? dc, cv ro^xv*
which I can't reconcile to Senfe or Truth. The Manufeript
reads with mor*.- Exactnefs as it is in Ezekielr^^o^ cv ro^x,ct>.
t The Manufeript not rm, but t£ xtgufieit*.
And
I
a/MaCarius the Egyptian. py
And This that the Prophet faw in a * Real
Subfiftence was True and Certain. But the thing
it Signified, or Shadow'd forth before-hand, was
fomething different, a Matter Myfterious and Di-
vine, that very Myftery which had in a true
Scnfe been Hid from \_\Jges and^ Generations,
but was made Manifeft at the Appearing of
Chrift. For the Myflery which he faw was
that of the Humane Soul as She is hereafter to
Receive her Lord, and become her fclf the very
Throne of his Glory. For the Soul that is
thought worthy to Partake of the Spirit of his
Light, and is Irradiated by the Beauty of his In-
effable Glory (He having by that Spirit Prepar'd
her for his own Seat and Habitation) becomes
All Light, All Face, and All Eye : neither is there
any one Part in her, but what is Full of thefe fpi-
ritual Eyes of Light. That is, there is no Part
in herDarkned: But She is All entirely wrought
into Light and Spirit, and is all over Full of
Eyes, having no hinder Part, or any thing Be-
hind 5 but appears to be altogether Face, by rea-
fon of the Inexpreflible Beauty of the Glory of
the Light of Chrilr. that Riaes and Sits upon
her.
* The printed Copies read c* vktxth in anEcjia/ie: But the
Manufcript 09 -^n^ikcrc-t which may either allude to the Apoftle's
Definition of Faith, Heb. xi. i . as it is the Sub/lance of Things
not feen by the outward Eye 3 or elfe it may fignifie the Reality
of the Outward Object. For if we Compare this i. and x.
Chapter of Ezekiel with other parallel Places, zsTfai.vi. Rev. iv.
Ff. civ. 1 — 7. Col. i. 16, &c. with the Jemjl) Standards and
Encampments, and with the other Typical Adumbrations un-
der the Law both in the Tabernacle and Temple, and Remem-
ber that every thing There was made according to the Heaven-
ly Patterns, we may conclude Thefe to be the Very Archetypes
themfelves.
t TheJVlanufcript inferts t«v ouwtm £ *Vo— —
And
q<$ The Spiritual Ho miles
And as the Sun is altogether of one Likenefs,
without any hinder Part or Defect, but is All
throughout Bedeck'd with Light, without the
leaft Variety of Parts > or even as Fire it felf,
the Light, I mean of the Fire, is all over of an
exact Likenefs with it felf, and admits of No Dis-
tinction of Firlt or Laft, of Greater or Lefs : So
even the Soul that is throughly Illuminated by
the inexpreflible Beauty of the Glory of the
Light of the Face of Chrifl, and partakes of
the Holy Spirit in Perfection, and is thought
worthy to become the Manfion and Throne of
God, becomes All Eye, All Light, and All Face,
and All Glory, and All Spirit, Chrifl: himfelf
who Governs and Drives, and Carries and Sup-
ports her, thus Preparing her, and thus Gracing
and Adorning her with the fpiritual Beauty. For
"Ezek. I the Hand, faith m the Text, of a Man was un-
8- der the Cherub : Becaufe He it is that Rideth in
— xt 8. j^ anc| £)irec~h her Way.
But thefe Four living Creatures that drew the
Chariot Reprefented in Type the Ruling Powers
of the Soul. For as the Eagle Reigns over the
Birds, and the Lion over the Beads of the Field,
the Oxe over the tame Kind, and Man over the
Creatures in general : Thus alfo are the Superior
Rational Powers of the Soul \ I mean the Will,
the Confcience, the Mind, and the Love-Facul-
ty. For by thefe the Chariot of the Soul is Go-
Vern'd, and upon thefe does God Reft.
But another way, it is Applied to the Church
of the Saints in Heaven. And as it is there faid
nEzek. i. that the living Creatures were exceeding nHigh,
18. full of EyeS) and that it was impofhble for any
one to Comprehend the Number of the Eyes,
or the Height, becaufe the Knowledge of thefe
Particulars was not Given j and as to Behold
and Wonder at the Stars in Heaven was Given
to
a/Macarius the Egyptian. 97
to all Men, but to Know or * Comprehend the
Number of them was not Given ; And to Enjoy
indeed the Products of the Earth was Given to Alt
but to Know their Number is not practicable
by any : So may I affirm too of the Church of
the Saints in Heaven, that to Enter in and En-
joy it is Granted to All that will but ftrive y But
to Know and Comprehend the Exact Number
there, is Referv'd for God Alone.
The Rider therefore is Carried about in this
Chariot and Throne of living Creatures that are
All Eye, or in other words, by eveiy particular
Soul that is once become his Throne or Seat,
and is perfect Eye and Light, he having Plac'd
himfelf thereon, and Governing it with the Reins
of the Spirit, and Directing her in the Way, as He
fees Bell. For as the fpiritual living Creatures
went not whither they were willing of them-
felves, but at the Difcretion and Pleafure 6f Hint
that Sat upon them, and Directed the Way:
Thus alfo in the Cafe before us does the fame
Perfon Hold the Reins, Drive and Conduct the
Soul by his Spirit. Thus do they even take
their Courfe in Heaven, not when they pleafe,
or as they are inclined themfelves. And when
this Body is thrown off, He ftill Manages the
Reins, and Orders every Motion of the Soul in
the Heavens, inWifdom. And again whenever
He pleafeth, He cometh into the Body, and into
the Thoughts of the Heart y and when He pleafes,
into the Ends of the Earth, and difcovers to her
Mylteries without a Vail. O the Noble, and
Good, and Only True Charioteer ! But thus too
fhall our very Bodies alfo be Honour'd in the
* The MS. inferts tj 'j ytwxnv r u&Qyjyi $ x,ct}ciXcc*H9
ton idoS-iiy f£ rm $ yr,<; (fivlav t» fyj *i&nXcw&<t id o fry -KeiT!*
H Refur-.
j>8 The Spiritual Homilies
Refurre&ion, the Soul being thus Glorified, and
mixing with the Spirit in this prefent Life.
But that the Souls of the Righteous become
an Heavenly Light, the Lord himfelf Exprefly
° Matth. v. told his Apoftles in ° thofe Words, Ye are the Light
*4- of the World. For after He had firft wrought
PEphef.v. them into P Light, He ordain'd that the World
8- fhould be Enlightned by them. Neither do Men
* Matth. v. light a Candle, faith <i he, and put it under a Bufhel,
'/> 1 6- but on a Candle flick, and it giveth Light to All
that are in the Houfe. Let your Light fo Shine be-
fore Men, that is, Hide not the Gift which ye
have receiv'd from Me, but do ye Give alfo to
them that have a willing Mind. And again, the
' Matth.vi. Light of the Body is the rEye j // thine Eye be Bright
n» *3- thy whole Body is Enlightned. But if thine Eye be
Luke xi. evji9 ffoy whole Body # is in Darknefs. If there-
3*' fore the Light that is in thee be Darknefs, how
Great is that Darknefs? For as the Eyes are
Light of the Body, and if the Eyes are well,
the whole Body is Enlightned 5 but if any acci-
dent befals them, and they are Darkned, the
whole Body then is in Darknefs : So too were
the Apoftles appointed to be the Eyes and Light
of the whole World. Therefore did the Lord
Say to them in his Declaration, If ye who are
fEphef.vi. the Light of the ** Body will but f Stand, and
13. not turn away, lo then the Entire Body of the
World is Enlightned. But if ye who are the
Light fhall your felves be Darkned, how Great
fVer. 12. mult that Darknefs be, which is the t World?
The Apoftles therefore being Lights themfelves,
, Adminiftred the Light to all that Believ'd, hav-
ing Enlightned their Hearts with that Heavenly
Light of the Spirit with which they themfelves
alfo were Enlightned.
* The Manufcript reads e>/v.
** The Manufcript for koq-^h reads rap.*!©*'.
And
a/Macarius the Egyptian." 99
And being Salt themfelves they Seafon'd and
Salted every Believing Soul with the Salt of the
Holy Spirit. For the Lord told ■ them, Ye are u Matth.v,
the Salt of the Earthy meaning by Earth the1 3*
Souls of Good Men. For to the Souls of Men
they Inwardly adminiftrcd the Heavenly Salt of the
Spirit, feafoning them and working them Sound
and Wholefome from their Rank Stench. For as
Flefh, if it be not Salted, Corrupts and is Full
of 111 Savour, infomuch that all Men turn away
from its abominable Scent -y and Worms creep
isto the corrupted Fleih and there Sub fill upon
the Putrefaction, Feed upon and Lodge them-
felves in it -y But whenever Salt is thrown upon
it, the Worms that had been Fed there, are
KhTd and Deuroy'd, and the OrTenfive Smell is
at an end, (For it is the Nature of Salt to be
Deftructive of Worms, and to Remove an 111
Smell : ) Juft in the fame manner every Soul that
is not Seafon'd with the Holy Spirit, and par-
takes not of the Heavenly Salt, that is to fay the
Power of God, is directly turn'd to Putrefaction,
and Impregnated throughout with the Bad Sa-
vour of Evil Thoughts in great i\.bundance, in-
fomuch that the Face of God is Turn'd away
from the Loathfome Steams of the Vain Thoughts
of Darknefs, and fuch Vile Affections as relide
in fuch a Soul. And the Evil and Deteflable
Worms, which are the Spirits of Wickednefs,
and the Powers of Darknefs walk up and down
in it, find Pafture and Reception there, and
Crawl about and Devour <uid Corrupt it. For my
Wounds Stink v and are Corrupt^ faith the Pfalmift. v pfalm;
But whenever the Soul mall Fly to God andxxxviii.^;
Believe, and Afk for the Salt of Life, the Good
and Loving Spirit, then indeed that Heavenly
Salt, when it is come, Kills outright thofe Noi-
fome Worms, and takes away the 111 Savour, and
H z Cleanfcs
ioo The Spiritual Homilies
Cleanfes her by the Efficacy of its Power. And
being thus made Whole and Sound by this True
Salt, She is let apart for theUfe and Service of her
Heavenly Mafler. For for this very reafon did
God ufing a Figure, Command in the Law that
w Lev. ii. w every Sacrifice Jbould be Salted with Salt.
l3- , And therefore ought it firft to be Slain by the
Mark. ix. priefl- ancJ £)ie? ancj after Jt [s Qut jn pieces? to
^' be Salted : Then is it to be Laid upon the Fire. For
unlefs the Prieft firft Kill the Lamb that it Die,
it is never Salted : Neither is it brought to the
Lord for a Burnt-Offering. So too ought our
Soul that comes to Chrift the True High Prieft,
to be Slain by Him, and to Die to its own Senfe
and mod Corrupt Life to which it Liv'd before,
that is, to Sin -, and the Depravity of the Affec-
tions, as its Life, ought to Depart out of it.
For as the Body, when the Soul is gone out of
it, is Dead, and Lives no longer to that Life it
liv'd before, neither Hears, nor Walks : So when
Chrift [_*Qur~] Heavenly High Prieft mall by
the Grace of his Might Slay our Soul, and make
it Die to the World, it Dies to that Life of
Wickednefs it was Alive to, and no longer ei-
ther Hears, or Speaks, or Maintains any Com-
merce in the Darknefs of Sin -y becaufe the De-
, pravity of her Affections, as her Life and Soul,
is by Means of Grace, gone out. And the A-
* Gal. vi. poftle crieth out faying, the x World is Crucified
[*4« unto Me, and I unto the World. For the Soul
which Still lives in the World, and in the Dark-
nefs of Sin, and is not Divorc'd by Death from
it, but ftill retains the Life of Wickednefs with-
in it fclf, that is, the Energy of the Darknefs of
the Affections of Sin, and isCherim'd by it, Be-
longs not to the Body of Chrift, Belongs not to
the Body of Light : But is indeed the Body of
* The Manufcript here inferts np*u
Darknefs,
a/Macarius the Egyptian. ioi:
Darknefs, and ftill Sides with the Faction of
Darknefs. As again on the other hand thcvthat
have the Life of Light, that is, the Power of the
Holy Ghoit, Belong to the Light. ,
But fome Body will Afk me, How is it that
you call the Soul the Body of Darknefs, when
at the fame time it Sprung not from it ?
Here then Attend and take me Right, As the
Garment or Coat you have on, another Made,
and you wear it -, it is another likewife that Built
and 'Made the Houfe, and you that Live in it :
After the fame Manner was Jdam^ when he had
Tranfgrefs'd the Commandment of trod, and
Hearkned to the wicked Serpent, Expos'd to
Sale* and he Sold himfelf to >' the Devil. And y Rom.
the wicked One cloth'd hirnfclf with the Soul™-1 4-
(that Noble Creature which God made after his
own Image) as the Apoftle alfo z fpeaks, Having* Coin. ;
put off Principalities and Powers Pie 'Triumphed h~-
over them in his Crofs. For This alfo was the
Reafon of Our Lord's Coming, that He might
Gift them out, and Recover Man, his own Houfe
and Temple to Himfelf. It is therefore upon
this Account that the Soul is call'd the Body
of the Darknefs of Wicked nefs, fo long as the
Darknefs of Sin remains in it, becaufe there it
lives in the wicked World of Darknefs, and there
is Held faff, even as St. Paul alfo fpeaks, calling
it the a Body of Sin, and the Body of Death,3 Rom. vi.
viz. that the Body of Sin might be Deftroy'd.6-
And again, <who JJoall Deliver me from the Body of
this b Death ? So likewife on the other hand b— .vii.24.
the Soul that hath Believ'd in God, and is Re-
deem'd from Sin, and is Mortified to the Life
of Darknefs, and hath Receiv'd the Light of
God's Holy Spirit, as its c Life, and hath liv'd c j0hn j.
from that Principle, continues in it for the fu-4-
ture, becaufe it is there Held fait by the Light -
H 3 of
102 The Spiritual Homilies
of the Godhead. For the Soul in it felf is neither
of the Nature of the Godhead, nor of the Nature
of Darknefs : But is a Creature Intellectual, and
Beautiful, and Great, and Wonderful, and a No-
ble Likenefs and Image of God. And it was thro'
the Tranfgreffion that the Obliquity of the Af-
fections of Darknefs gain'd Entrance into it.
It remains then that which foever the Soul
mixes with, the fame is it United to in every
Motion of the Will. Whether therefore it has
the Light of God within it felf, and liveth there-
in in all Vertue, it Belongeth to the Light of
Reft : Or if it has the Darknefs of Sin, it Inhe-
rits Condemnation. For the Soul that is deiirous
to live with God in Reft and Light Eternal,
ought to Come, as was faid before, to Chrift
the True High Prieft to be Slain and become
Dead to the World, and to its former Life of
the Darknefs of Wicked nefs, and be Remov'd
to another Life and Education altogether Divine.
As a Perfon fuppofe that is Dead in a City,
neither Hears the Voice of them that Inhabit it,
nor their Talk,nor any Sounds whatever > but is to
all Intents and Purpofes Dead, and is Difpos'd
of in fome other Place, where No Voices and
Cries of that City come : Thus alfo the Soul,
after it is once Slain and Dead in that City of Cor-
rupt Affections, where it lives at Prefent and
Converfes, Hears no more within it felf the Voice
of the Reafonings of Darknefs j the Chatt and
Clamour of the Vain Janglings and Buftle of
the Spirits of Darknefs is no longer Heard > but
the Soul is Tranflated into the City of Goodnefs
and Peace, into the City of the Light of the
Godhead, and there it Lives and Hears, and there
is it wholly Taken up, and Talks, and Reafons,
and there does it work the Works that are Spi-
ritual and Worthy of God.
Let
o/Macarivs the Egyptian. 103
Let us therefore Pray that we too may be
Slain by his Power and become Dead to the
World of the Wickednefs of Darknefs, and that
the Spirit of Sin may be Kill'd in us, and we
put on and receive the Life of the Heavenly Spi-
rit, and be Tranflated from the Evil State of
Darknefs into the Light of Chrift, and be Re-
frefh'd in Life to all Ages.
For as in a Race the Chariots Run, and that
which gets the Start of the other is a Clog, and
Check, and Hindrance to the other, that it can't
make any Progrefs and Reach the Goal firfl : So
do the Reafonings of the Soul and of Sin Run
in Man. If indeed the Thought of Sin happens
to get Firfl, it Hampers, Detains, [ * and Stops']
and Hinders the Soul, that it mould not Come
near to God and carry off the Victory from it.
But where the Lord himfelf gets up, and takes
the Reins of the Soul into his Hands, that Per-
fon never fails of Victory, becaufe He fkilfully
Governs and Directs the Chariot of the Soul in-
to an Heavenly and Divine Senfe at all Times.
For neither doth He War againft. Sin, but as
He hath Ever the Supreme Authority and Power
lodg'd in Himfelf, He works himfelf the Vic-
tory.
The Cherubims then are driven not whither
they are inclin'd of themfelves to go, but the
Way which He that is got into the Seat and
Holds the Reins, Directs. And which way fo-
ever He is willing, there it is they go, and He
Carries them. For there was^ faith the Text,
under them the Hand of a Man. The Holy Souls
are Led and Directed in their Way by the Spi-
rit of Chrift, Guiding them where He pleafes.
When He is willing, it lies in Heavenly Contem-
*x The Manufcript inferts $ oivxKo-r^ei.
H 4 plationsj
1 04 The Spiritual Homilies
plations 3 when He has a Mind, it is in the
Body 5 where his Pleafure is, there do They wait
upon him.
For as the Wings of that which Flies, ferve
it for Feet, fo does the Heavenly Light of the
Spirit take up the Wings of the Thoughts that
are worthy of the Soul, Directing the Way and
Ordering the Reins as it fees Beft.
Do thou, therefore, whenever thou hearefl
thefe Things, look well to thy felf, whether
thou art in Deed and Truth poflefs'd of them in
thy own Soul. For they are not mere Words
of Courfe, but the very" Work of Truth per-
form'd in thy Soul. And if thou art not pof-
fefs'd of it, but art in Want of fo Great Spiri-
tual Goods, thououghteft to have continual Grief
and Sorrow of Heart and Anxiety, as one Sepa-
rated hitherto by Death from the Kingdom.
And as one that is Wounded, Cry to the Lord
without Intermiflion, and Aik in Faith, that
He wou'd make Thee too Worthy of this True
Life.
For as God who made this Body, Beflow'd
No fuch Grant upon it, as that from its own Na-
ture, or from the Body it felf it mould Live and
be Supplied with Meat and Drink, and Clothing
and Shoes, but allow'd it to have the univerfal
Supply of Life from without, having made the
Body quite naked of it felf ^ and without the
Things which are External to the Body it is
Impoflible it fhou'd Live at all, that is without
Meat, and Drink, and Clothing > But if it pre-
fumes to Subfift only upon its own Nature, ta-
king Nothing to' it from without, it Corrupts
and Dies: The fame too is the Cafe of that Soul
which is deftitute of the Divine Light, but
Made after the Image of God. For He has
been pleas'd fo to Order the manner of its At-
taining
a/Macarius the Egyptian. ioy
taining to Everlafling Life, that not from its
own proper Nature, but from his Divine Na-
ture, from his own Spirit, from his own Light
it is maintain'd in Spiritual Meat and Drink and
the Heavenly Clothing, which are in very Deed
the Life of the Soul.
Wherefore as the Life that is in the Body, as
hath been faid alread), is not from it felf, but
from without, that is, from the Earth, and with-
out the Supplies which are External it is impof-
fible it fhou'd Live : So is it equally ImpoiTible
for the Soul, unlefs in this prefent Life it fhou'd
be Begotten again into that Land of fche Living,
and there be Spiritually Nourim'd, and Shoot up
before the Lord in a Spiritual Growth, and be
Cloth'd from the Godhead with the Robes of the
Heavenly Beauty that exceed all Deicriptionj
Without that Food it is impollible for it to Live
of it felf with any Comfort and Satisfaction. For
the Divine Nature contains in it the very Bread
of Life, (which faith / am the Bread d of Life) and d John vi
the Living e JVater^ and the Wine which f Cheareth f ?
the Heart of Man^ and the Oyl § of Gladnefs^ and f^J1
the whole Variety of the Food of the Heavenly ,^. '
Spirit,and the Heavenly Robes of Light,which are g xlv. 7.
or God. In thefe doth the Eternal Life of the
Soul confift. Wo to the Body, when it fhall
Stand upon the Bottom of its own Nature, bc-
caufe it Corrupts and Dies! And wo to the
Soul, if that mall Prefume upon the Strength
of its Nature, and Truft to Nothing, but its
own Works, not having the h Feilowlhip of the * x John u
Divine Spirit, becauie it Dies of Courfe, not 3.
being thought worthy of the { Eternal Life of* j0hn
the Godhead. xvii. 3.
For as in the Cafe of Pqrfcns that are Sick,
when once the Body is incapable of Taking in
what fliould Nourim it, All Hopes of them are
given
IV. 10.
civ.
106 The Spiritual Homilies
given over, and they are All in Tears that are
near Friends and Relations, and any thing Dear :
So too does God himfelf and the Holy Angels
Mourn over thofe Souls that are not Nourifti'd
with the Heavenly Food of the Spirit, and have
not Liv'd above Corruption. But thefe Things,
I tell you once more, are not mere Empty
Sounds : But the Work of the Spiritual Life,
the Work of Truth AccomplinYd in the Soul
that is Faithful and Worthy of it.
If therefore thou art Become the Throne of
God, and the Heavenly Charioteer hath Seated
Himfelf upon thee, and thy Soul is become all
over a Spiritual Eye and Light throughout > and
if thou haft been Nourifh'd with that Food of
the Spirit, and haft been made to Drink of the
Living Water, and if thou art Cloth'd with the
Garments of the Light not to be Exprefs'd $ if
thy inward Man is EftabliuYd in the Experience
and Full Aflurance of all thefe Matters, Lo, then
thou Liveft indeed, even the Life which is truly
Eternal : thy Soul being from this very Moment
at Reft with the Lord 3 Lo, thou art in actual
PofTeftion, and haft Received thefe Things from
the Lord in Truth, that thou mighteft live the
True Life. But if thou art confcious to thy
felf of Nothing of all this, Lament, and Grieve,
and Mourn, becaufe as yet thou haft not had any
Share of the Spiritual and Eternal Riches, nei-
ther haft at all Received the True Life.
Be in Pain therefore upon the account of thy
Poverty, Intreating the Lord Night and Day,
k Luke becaufe thou art Sunk into the Calamitous k Po-
xiv. 21. verty of Sin. But wou'd to God that any one
xv. 17. had a quick Senfe of this Pain by reafon of this
Rev. in. tjiejr want J And that we might not live on in
'Tcor.iv. Security as if we were * Full! Becaufe he that
8. "is Troubled in good Earneft, and Seeketh and
Prayeth
a/Macarius the Egyptian. 107
Prayeth to the Lord without ceafing, mall foon
Obtain Redemption and the Heavenly Riches,
as the Lord hath faid in the Parable he put forth
with relation to the Unjuft Judge and the Widow,
How m much more Jhall God Avenge them that m Luke
Cry to Him Night and Day ? I tell you of a 'Truth xviii- 7» 8.
that He will Avenge them Speedily. To whom
be Glory and Power for Ages ! Amen.
Homily II.
Concerning the Kingdom of T)arknefs, that
is j Sin 5 and that God Alone is Able to
take away Sin from us, and to 'Deliver
us out of the Bondage of the Wicked
Ruler.
HE* Kingdom of Darknefs, that wick- a Compare
ed a Ruler, having led Man Captive from John xv*-
the Beginning,hath So Befet and Cloath'd %'££%
the Soul with the Power of Darknefs, 2;
as if \ it were a Man. And let them make him
a King (faith he) and Put on him the Apparel
Royals and let him wear the Royal Robes from
Head to Foot. Thus did the wicked Ruler cloath
the Soul, even the Entire Subflance of it with
* Chrift in Scripture is call'd the Refurreciion, and the Life, and
as St. Cyprian think s3 the Kingdom of God. Accordingly to-
wards the End of this Homily He is call'd by our Author the
Kingdom of Light and the Heavenly Image, and in oppofition to
this is the Devil here call'd The Kingdom of Darknefs and the
Wicked Ruler
f The Manu/cript reads *'$ Hi £ ifgpsfr.
Sin,
lo8 The Spiritual Homilies
Sin, and Polluted it all over, and he brought it
an entire Captive into his own Kingdom -y * He
left no one Member of it free from himfelf^
neither the Thoughts, nor the Mind, nor the
Body, but Put her on the Purple f Robe of
Darknefs. For as in the Body No Single Part
or Member Suffers, but the whole throughout
is liable to Suffer in common : So too has the
Entire Soul fuffer'd under the Impreffions
* i John v. of Evil and of Sin. The b wicked One hath
!l& therefore cloath'd the whole Soul, which is the
main Part or Branch of the Humane Nature',
with his own Malice, that is, with Sin, and
thus was the Body made liable to Sufferings and
Corruption.
eEphef. For when the Apoftle fays, c Put off the Old \
iv. 2i, 22. ][fafy he means the Entire Perfon, having Eyes an-
§ * U1* iwering to Eyes,Head to Head,Ears to Ears,Hands
to Hands, and Feet to Feet. For the wicked
One hath Polluted the whole Man, Soul and
Body, and Rent them afunder, and hath put on'
him the Old Man which is Polluted, Unclean,
* Rom. at Enmity with God, and not d Subject to God's
viii. 7. Law, even Sin it felf, that for the, future he
might not fee as he wou'd himfelf, but Look
eMatth.v. with an e Evil Eye, and Hear with an f Evil Ear,
*8. have his § Feet Swift to do Mifchief, and h Hands
2 Pet. ii.
14. * The Manufcript omits •£.
f Jer. vi. -}- As Chriftians are made Kings by Chrift, Rev. i. 6. So are
10. Sinners when arriv'd to Perfection and Maturity, made Kings
sProv. i. according to our Author by the Devil. Purple is a Badge of
16' Royalty. And the Confummate Chrifuan is call'd Hom. xxv.
Rom. iii. the' Royal Purple, as the Sinner here is clad with the Purple Robe
15*. of Darknefs. The Cbrifiian perhaps is call'd the Royal Purple
h Pf.xxvi.by this Author to fhew that his Privilege as King arifes from
10. the Blood of Chrifl cleaning him from all Sin. As on the other
hand the Sinner's Purple Robe may allude .to and be owing to
the Blond of the Saints Spilt by the Devils in his Agents, who
was a Murderer from the Beginning. Compare John iv. 44.
with Revelation xvii. 4, 6. 1 John iii. ijv If. i. 18.
that
a/Macarius the Egyptian. 109
that work Iniquity, and an J Heart deviling 5Pf.MiU«
wicked Things.
Let us therefore Befeech God, that He wou'd
Divert us of the Old Man, becaufe He alone is
Able to take away Sin from us, they being
Stronger than Us, that have taken us Captive
and Detain us Prifoners in their own Kingdom.
But He hath Promis'd to Refcue us from this
* Sore Bondage. For as when the Sun Shines
and the Wind Blows, the Sun indeed hath a
diftind Body and Nature of his own, and the
Wind likewxife another Body and Nature pecu-
liar to it felf} and yet no Man is able to make
an actual Separation of the Wind from the Sun,
unlefs k God alone fhall make the Wind to Ceafe, kMark i>:
that it Blow no longer: Even fo is Sin Blended S9> 4f«
with the Soul, and yet Both retain diftinftly
what is peculiar to their Nature. It is impofii-
ble therefore to Separate the Soul from Sin, un-
lefs God make a Calm, and put a Stop to this
Evil Wind, which dwelleth in the Soul and
Body.
And again, as a Man that Sees a Bird Flying
and has a Mind alio to Fly himfelf, when not
having Wings it is impofrible he fhou'd Fly :
Juil fo is it in a Man's Power to be Willing indeed
that he were Pure, and without Blame, and with-
out Spot, and that there were No Malice in
his Nature -, but that he cou'd be Always with
God : But he has not wherewithal to Com-
pafs it. He is willing it is true to Fly up into
the Divine Air, and into the Liberty of the
Holy Spirit: But unlefs he can Receive Wings
for his Purpofe, he can never do it.
cfore Befeech God that he wou'd
gs of the l DovC) his Holy Spi- ■ p£ \Vm $%
UP- IK fhp
* The Manufcript here inferts iucxfc
rit,
no The Spiritual Homilies
rit, that fo we may Fly to Him and be at Reft,
and that He wou'd Separate the Evil # Wind
and caufe it to Ceafe from us both in Soul and
Body, the very Sin that dwelleth in the Mem-
bers of our Soul and Body. For He only is Able to
m John i. bring it to pafs. For behold^ faith m the Text,
20. the Lamb of God that taketh away the Sin of the
World. He alone it is that hath Shew'd this
Mercy to that part of Mankind that Believe in
Him, that they are Redeemed from Sin. And
n P£ xi# j t for thofe that n wait for Him, and Hope in
^3*. Him, and Seek after Him, does He work this
unfpeakable Salvation.
As in a dark and cloudy Night a Boifterous
Wind Blows, and Stirs, and Searches, and Shakes
every Plant and Seed : So Man alfo, when once
he is fain under the Power of the Night of
°Ephef.ii. Darknefs, the ° Devil, and is in the midft of the
2. Night and Darknefs, is Ruffled, and Shock'd,
vi. 1 2. and Tofs'd about by the dreadful Wind of Sin that
Blows. It moreover Searches his whole Nature,
his Soul, his Thoughts, and Mind. And all the
Members of his Body Share in the Commotion,
and Nothing is left free from it, neither is there
the leaft Member either of Soul or Body, but
* Rom. what Suffers from the p Sin that dwelleth in us.
vii. i -], 1 8. There is alfo anlwering in Oppofition to this,
the Day of Light and the Divine Wind of the
, John xx. Holy Spirit, that 1 Breaths upon Souls and Re-
22. frefhes them that are in the Day of the Divine
iii. 8. Light ; and pierces thro' the whole Subflance
of the Soul and its Thoughts, -f and withal
* Angels in general are call'd Wmds, Pf. civ. 4. and the Evil
Wind here may be one of the Spirits of Vengeance, Eccl. xxxix.
zS. Such as Job complains of Ch. xxx. if, 21. and Suffer'd
from at fir ft, Ch. i. 9.
f The printed Copies here add fe} ttxtuv t^v ' - - , whiclr
Sounding like Tautology I have with the Manufcript left it
out.
I gently
of M a c a r i u s the Egyptian, 1 1 1
gently Fans and Refrefhes all the Members of
the Body with Divine and InexprefTible Reft.
This the Apoftle * plainly laid down in thofe
r Words, But we are not Children of the Nighty iThef.v.
nor of Darknefs : For ye are All the Children off*
Light and Children of the Day. And as there in
the State of Error the Old Man flung off the
Perfect Man, and wears the f Raiment of the f P£ cix.
Kingdom of Darknefs, the Garment of Blaf- J7» i8-.
phemy, of Infidelity, of Irreverence, of Vain
Glory, of Pride, of Covetoufnefs, of Concupis-
cence, and likewife all the other ragged Appur-
tenances of the Kingdom of Darknefs, that are
Impure and DenTd. So again here as many as
have put off the Old and Earthly Man, and as
many as Jefus hath Uncloth'd of all the Attire
of the Kingdom of Darknefs, they have put on
the New and Heavenly Man Jefus Chrift with
every Feature and Member anfwering again to
the Natural, Eyes to Eyes, Ears to Ears, Head
to Head, that the whole Perfon may be Pure,
-f Bearing t the Heavenly Image. « i Cor.'xv:
The Lord hath alfo put on them the Raiment 49-
of the Kingdom of Light furpaffing all Defcrjp-
tion, the Garments of Faith, of Hope, of Love,
of Joy, of Peace, ofGoodnefs, of Kindnefs, and
all the other Robes withal of Light and Life,
the Divine, Living Robes of that Reft which
is Unfpeakable ; that as God Himfelf is Love,
and Joy, and Peace, and Kindnefs, andGoodnefs,
fo may the New Man be thro' Grace.
And as the Kingdom of Darknefs and Sin are
Hid in the Soul until the Day of the Reiurrec-
tion, at which time the very Bodies alfo of Sin-
ners mall be Cover'd over with the Darknefs
* The Manufcript here inferts faxZq.
f The Manufcript omits the ^ which is in printed Copies.
which
112 The Spiritual HomIles
which lies Hid at prefent in the Soul : Thus al-
fo doth the Kingdom of Light and the Heaven-
ly Image Jefus Chrifl myftically Enlighten the
Soul at prefent, and Reign in the Soul of the
Saints ; but being Hid from the Eyes of Men,
Chrift is truly Seen only by the Eyes of the Soul,
till the Day of the Refurrection, at which time
» If. iv. j-. the Body it felf alfo ihall beuCover'd and Glori-
fied by the Light of the Lord, which is at this
prefent within Man in his Soul, that the Body
alfo may Reign together with the Soul, which
even now receives the Kingdom of Chrifl^ is
actually RefrenYd andEnlightned with the Light,
Eternal. Glory be to his Mercies and Tender
Compaffion, for that He hath Pity on his Ser-
vants, and Enlightneth, and Delivereth them out
of the Kingdom of Darknefs, and vouchfafes his
own Light to them, and his own Kingdom : To
whom be Glory and Power, for Ages ! Amen.
Homily III.
That Brethren ought to Live with one ano-
ther in Sincerity y in Simplicity, and Love,
and to Struggle and Fight with their in*
ward Thoughts.
to Converfe together in
Rethren ought
much Love, whether they Pray, or Read
the Scriptures, or do any kind of Work,
that they may have a Foundation of mu-
tual Love for each other > and thus their Incli-
nations cannot fail of being Acceptable, and both
thofe
p/Macarius the Egyptian. 113
thofe that Pray, and thofe that Read, and they
alio that Work may All by living thus together
in Sincerity and Simplicity be mutually Benefi-
cial to each other. For why elfe is it a written, a Matth.
Thy Will be Done as in Heaven, even fo in Earthy 10.
but that as in Heaven the Angels meet together
and live in perfect Agreement of Mind, in Peace
and Love, and there is no fuch Thing among
them as Pride or Envy > but they Converfe with
one another in Love and Sincerity : So fhou'd
they alfo that are Brethren cany themfelves to each
other? It happens that there are Thirty it may
be that live under the fame Roof, for whom it
is impoflible to continue a whole Day and Night
together, but fome of them indeed give them-
felves to Prayer for Six Hours, and they have then
an Inclination to Read -y but Others are very ready
to Serve, Others again are Bulled in downright
Work. The Brethren therefore ought, what-
ever it is they are about, to carry it to each other
with Love and Chearfulnefs. Let both him that
Works fay thus concerning him that Prays, The
Treafure that my Brother gets, being Common, £
alfo have a Share in. And let him that gives
himfelf to Prayer fay thus of him that Reads,
Whatever Benefit my brother gains by Readings
it tends to my Advantage. And again let him
too that is at Work fay alfo This, Whatever the
Service is that I am doing, it is for the common
Good. For as the Members of the Body being
b many are One Body, and are mutually aflifting b Rom.
to each other, and yet every one difcharges itsXIJ;4>r-.,
proper Function, but the Eye fees for the whole I^lf*
Body, and the Hand Works for all the Mem-
bers, and the Foot Walks about and Supports
them all, and another yet Suffers with them All :
Thus let the Brethren alfo be together. And
let neither him that Prays c judge him thatcR°m.
I Works, xiv-4> I0<
io.
114 The Spiritual Homilies
Works, for not Praying, nor he that Works find
fault with him that Prays with this Complaint
in his Mouth, viz. He lies by, and I do ail the
Work. Neither let him that ferves at all
cenfiire another ; but let every one, whatever
it is he does, do it to the Glory of God. Let
him that Reads receive him that Prays with
Affection and Complacency, with this Reflection
in his Mind, viz. tie Remembers me in his
Prayers. And let him that Prays conclude thus
of him that Works, viz. What he Does, is
for the common Benefit of the Society. And
Cor. i. thus may this great d Agreement in what they
fpeak, and great Peace, and Harmony keep them
faft in the Bond of Peace among themfelves, and
make them live together in Sincerity and Simpli-
city and the Favour of God. But the Princi-
e L}?ke pal Thing of all is that of * continual e Prayer.
*™j* J: But ftill there is one Thing yet farther requifitey
I7 e ' ' that a Man fhou'd have a f Treafure in his Soul,
f If.xxxiii. and the § Life, which is the Lord, in his Mind >
6- that whether he Works, or Prays, or Reads, he
Matth. may yet have that for a PofTeffion which h pafTeth
Xlll. 44- J J 1 * 1 * 1 TT 1 f * *
xii< JJ not away, which is the Holy Spirit.
sjohni.4. But fome there are that roundly Aver, that
b Prov. the Lord requires nothing more of Men than the
viii. 18. pruits which are Vifible, but that God himfelf
Rectifies the Things which lie ConceaPd.
But in Fact it is not fo. But as a Man is
Guarded in his outward Perfon, fo ought he al-
fo in his Thoughts, to maintain a direct Fight
and War. For the Lord requires it of thee that
thou fhouldft be Angry with thy felf, and Com-
bat with thy own Mind, never Confent or be
Reeoncil'd to Evil Thoughts. What is ftill be-
hind, viz. to Pluck up Sin by the Roots and
* The Manufcript reads -sr^a-Ket^l't^a-ic, omitting the word
xcttaj.f which is found in the Printed Copies, after ar^'j.
the
of Mac arius the Egyptian* 11^
the Evil that is Prefent with us, this is no way
to be done with Succefs but by the [ Divine ! p£ K- i,fj
Power. It neither is permitted, nor yet is it J0*
poffible for Man to Root out Sin by his own )ohnxv'?'
Power. To Wreftle againll it and make Refi-
nance, to Give and Receive Blows is in your
own Power : But to Root Sin out is the Prero-
gative of God. For were you able to do This,
what Need was there of the Lord's Coming?
For as it is impracticable that the Eye fliou'd See
without Light, or to Speak without a Tongue,
or to Hear without Ears, or to Walk without
Feet, or to Work without Hana\s : So neither
is it poflible for any # one to be k Sav'd or to En- fc Matth. L
ter * into the Kingdom of Heaven without Jeius. «-
But if you fay to me, I five all outward Ap- Johnx17-
pearances, I neither Fornicate, nor Commit Adul- Heb. vi.
tery, neither am I Covetous, my Character in 20.
general for Uprightnefs is Clear : You are much
in the wrong as to this particular, for imagining
you have done All that is Requir'd. There are
not barely three Kinds of Sins, that a Man ought
to Guard againft, but the Number is Infinite.
Arrogance, Irreverence, Infidelity, Hatred, Envy,
Deceit and Hypocrify, whence are they? And
are you not Oblig'd to Fight and Struggle with
thefe in your Secret Thoughts?
Suppofe a Thief fhou'd be actually in your
Houle, the Confequence of that is, that he creates
you Trouble, and will not give you one Mo-
ment's Eafe 'y but withal you too begin to make
fome Refinance and Return Blow for Blow:
And the fame Obligation lies upon the Soul to
Reilfl, to Strike again, and to Repel Force with
Force. And what follows upon this? Why by
Fighting thus again, and undergoing the Pain
and Trouble of it, thy Will begins at laft to get
* The Manufcript for Ivwcttra* reads tfVy*3 «fo
I i the
IV. I
xv. z6.
116 The Spiritual Homilies
the Better, it has a Fall, but it alfo Recovers of
it. Again, Sin worfteth thee in Ten or Twenty
Conflicts,- Overcomes the Soul, and lays it Flat :
But the Soul in time, in one Engagement Ob-
tains the Victory over Sin. Again, if the Soul
but perfevere, and no way Flag, it begins to be
an Overmatch, to See thro' the Enemy, and to
Carry off the Trophies of Victory from Sin.
But even here too if we make a ftricTt Enquiry,
Ephef. Sin (till is too hard for Man, till he is m Come
to a Perfect Man indeed, unto the Meafure of
his St at lire ■, and perfectly Overcomes Death. For
i Cor. [t is n Written, the Laft Enemy that JJoall be De-
flrotfd^ is Death. And thus will Men have the
°— TW6> Superiority over the Devil, and be his ° Con-
^"' qiierors.
But if, as we faid before, any one lays, I am
No Fornicator, nor Adulterer, neither am I Cove-
tous, I Lack Nothing -y thus far I grant he may
have Fought againft three Parties, but withal I
mull tell him that there are Twenty more inRe-
fervc, which Sin has in Readinefs to Oppofe his
Soul, which he never yet ventur'd upon, but
he was Worried. He ought therefore to Fight
againft them All and Engage every one. For
the Mind, as I have laid more than once already,
is it felf the Adverfary, and the Strength it has
againft Sin is much upon the Level, fo far as to
Contradict aud Withftand the Thoughts fuggeft-
ed to it.
But if you fay that the Adverfe Force is
Stronger, and that Sin has altogether the Domi-
nion over Man •, you make God Unrighteous in
Condemning the Humane Nature for Obeying
Satan, when yet He is the * Stronger, and Forces
the other to Subjection by a kind of Xrreilftible?
Power. Thou, "O God, "haft, it is true, made
* The Manufcript reads \%v^%^u
Him
o/Macarius the Egyptian. 117
Him Greater and Stronger than the Soul, but
in the End Thou wilt p Regard me ! f VC. iii. 4,
Suppofe that one in the Vigour of Youth
fliou'd Engage a Child in fingle Combat, and
the Child lhou'd be Worried -, is He Con-
demn'd ? For what * Reafon ? Becaufe He was
Worfted ? This is very Unjuft. Hence do we
pronounce the Mind both an Adverfary and an
equal Match into the Bargain. And fuch a Soul
as will but feek after it, finds Help and Succour,
and is vouchfaf'd Redemption too. For there is
No Strife or Combat, but where the Strength
of both Parties is upon a Level. Let us give
Glory to the Father, and to the Son, and to the
Holy Spirit for ever ! Amen.
Homily IV.
Chriftians ought to go over the Courfe of
their Race in this World with Care and
ExacJnefs, that they may attain to the
Heavenly Applaufes from God and Angels.
HEY that are deflrous to Lead the Life
of a Chrifbnn with any Great Exactnefs,
the very firit thing they are obliged to
take Care of with all "their Might is
that leading Power in the Soul by which wc
* The Manufcript for h&rt reads h»li% for which Reafon
I have rendred the PafTage by Interrogations, as Beft fuiting
then with the Original, especially if after <*W/< we fubjoin
on, which Words may eafily be contracted by Miflake into
OiOTI,
I 3 Under**
Ii 8 The Spiritual Homilies
Underftand and Difcern Things, that having
once attain'd to an Exact Adjuftment of the
nice Difference between Good and Evil, and
ever diftinguifhing the Things that arc intro-
duc'd into, and contrary to Nature, our Conver-
fation in the World may always be Upright and
Inoffenfive -> that fo making ufe of this difcern-
ine; Power, we may keep our felvesfree from any
* Engagement and Covenant with the Suggeftions
of Sin, and being Rewarded with the Hea-
venly Gift for fo doing, may become Worthy of
the Lord. Let us take an Illuftration of the
Matter from what we meet with in this vifible
Frame of Things. For the Body bears a fair
Refemblance to the Soul, and the Things of
the Body to thofe \ of the Soul, and the Things
which are Seen to the Things which are Hid.
For as the Body has the Eye for its Guide, and
this fame Guide by its Sight Conducts the Body
into the ftrait Road > * and do you but fuppofe
a Man to be making his Way thro' Marfhy
Grounds, where he meets with noticing but
Thorns and Bogs, Fire is alfo breaking out, and
Swords are {tuck upright in one Place, and both
Precipices and frequent Waters meet him in ano-
ther , this being fuppos'd, the Active, Careful,
and f nimble Traveller, having his Eye for his
Guide, goes over all thofe difficult Places with
the utmoft Care imaginable, holding up his Gar-
ment clofe to the belt of his Power on all Sides
* TheFol. andP;w. Edit, with the Yrancfort reads ccruvdoU-
foi' the Lipjic Edit. ctTuvMetroi, and the Manufcript drMJoia-
rot which is but little different. *
f The Manufcript reads t?s 4/vX^
* Both Picus and Tdthenius obferve an Abruptnefs in this
Place, which they are willing to think a Sufpeniion of the
Senfe, rather than a Real Defect.
f The Manufcript reads., djurKl®:
that
a/Macarius the Egyptian. 119
that io it may efcape bring Rent by the Shrubs
and Thorns, or being Bemir'd in the Bogs, or
g Cut by any one of the Swords ; and his
Eye Conducts his whole Body Safe, as being
indeed its Light, fo as neither to be Batter'd to
pieces againtt the Precipices, nor Drown'd by
the Waters, nor receive any manner of Damage
from any Difficulty that Threatens him. He that
thus * Brifkly and yet Warily pafles on with all
poflible Sobriety with his Garment tuck'd up
Clofe about him, keeping in the (trait Path his
Eye directs him to, both keeps himfelf from
Harm, and preferves the Garment hdhas on, from
being either Burnt or Rent. Whereas, if any
one that pafles thorough fuch Places as thefe, is
Idle, and Slothful, and Supine, and Heavy, and
Unactive, his Veil fluttering about every man-
ner of way is Rent, by the Shrubs and Thorns,
or elfe Burnt by the Fire, becaufe he does not
keep up his Garment tight on all Sides with the
Courage of a Man > or elfe it is Cut by the Swords
that are ftuck in the Ground, or it is Bemir'd
in fome Bog ; and to fay ail at once, he quickly
Spoils his Fine and New Vert, merely for. want
of Care, with Negligence, and downright Lazi-
nefs. And not only fo, but unlels he keeps a
watchful and fteady Eye upon his Way, he will
Fall himfelf into a Pit, or be Drown'd in the
Waters.
After the very fame manner the Soul alfo
which wears the Fine Garment of the Body as
its Veil:, and is endued with a Difcerning Fa-
culty that Directs the entire Soul together with
the Body in its Progrefs thro' the Defcrts and
Thorns of Life, and thro' the Mire, and Flame,
and Precipices, that is, thro' FleiTily Appetites,
* The Manufcript rcruis yoeyZc, *£ vwi-c7>.
1 4 thro1
no The Spiritual Homilies
thro' the Pleafures, and the other Abfurd Fooleries
of this prefent Time, ought every way with So-
briety, Courage, Induftry and Application, to
Gird and Preferve her felf, and her Garment of
the Body, that it be not Rent in the Briers and
Thorns of the World, of Cares, Supinenefs,
and Earthly Diftra&ions , and that it be not
Burnt up with the Fire of Concupifcence : That
is, fhe keeping her felf cloath'd with her Garment,
turns away her Eye from Beholding Wickednefs -,
ihe likewife turns away her Ear from Hearing
Slanders -y her Tongue from fpeaking Vanity >
her Hands and Feet from Evil Undertakings. For
the Soul certainly has a Will to Turn away and
Hinder the refpe&ive Members of the Body from
abominable Sights, from Hearing wicked and un-
chaft Difcourfe, from Speaking alfo as no way be-
comes us, and from worldly and finful Devices.
The Soul doth alfo Turn her felf away from
wicked Refveries, keeping her Heart fo, that none
of her Thoughts can be Hurried away in the
Spirit of the World. And by thus Struggling
and tiling her Endeavours, and yet diligently Curb-
ing in on all Hands the Members of the Body
from Things (infill, me Prefervcs her Noble Veir,
that of the Body from Rents, and Burns, and
Spots. And ihe mail her felf by Vertue of an
upright Will enabling her to Know, Under-
Hand and Difcern, or to fay all at once, thro'
the Power of the Lord be Preferv'd entire, me do-
ing in the mean time all me can to Curb her felf in,
and Turning clean away from all worldly Concu-
pifcence. And thus doth ilie find Help from the
Lord, that fo me may in very Deed be Preferv'd
from the foremention'd Evils. For when once the
Lord fhall obferve any one Bravely turning his Back
upon the Plcafures of this Life, together with
. its grofs Intanglements and Perplexities, the
Earthly
a/Macarius the Egyptian. m
Earthly Clogs, and Refllefs Workings of Vain
Thoughts, He then vouchfafes him the fpecial
Afliftance of his Grace, Preferving that Soul from
Falling, that pafTes fo Nobly thro' the pre-
fent Evil World $ and being Succour'd by him,
hath gone over the Stage of this prefent Life,
and FininYd his Courfe with Succefs.
But if any one thro' Sloth and Backward nefs
continues on his Courfe without Due Care, and
of himfelf doth not Abhor every worldly Luft,
nor Seek after God with a Full Defire : he is
Driven upon the Thorns and Thickets of this
World, and the Garment of his Bddy is Burnt
outright in the Fire of Concupifcence j he is
withal Bemir'd in the Sink of Pleafures > and by
this means is the Soul Depriv'd in the Day of
Judgment of that a Boldnefs it ought to have, as a i Jofo
not having been able to keep its Garment freeiv- r7«
from Spots, but utterly Rotted it with the De-
ceits of this prefent Time, and for that very '
reafon it is b Sentenced to be Caft out of thebMatth.
Kingdom. For what fhall God do with himXX11, Eh
that voluntarily gives himfelf up to the World,
and is Deceived by the Pleafures of it, or drawn
away with the Hurry of Earthly Diffractions ?
For the Man, upon whom he bellows the Suc-
cours of his Grace, is he who Divorces himfelf
from grofs Pleafures and his c former accuflom'd c Eph. w.
Behaviour, and at all times forcibly Urges his Mind 12-
towards the Lord, both Denying himfelf, and
a Seeking after the Lord only: This is the Per- dAdh xvii.
fon that God takes into his fpecial Care, that 27-
keeps himfelf difentangled every Way from the
Snares and Nets of the Matter of this World,
that works out his Salvation with e Fear and Trem- e Phil. ii.
Ming -, that with the utmofr. Heed pafTes clean l *•
thorough all the Snares and Toils, and Lufts
"of this World , both Seeking after the Lord
for
I2z The Spiritual Homilies
for his Afliftance, and Hoping in his Mercy to be
fav'd thro' Grace.
For behold the Five Wife and Sober Virgins
that Haften'd that which was a Stranger to
their Natures, that took Oil in the VelFel of
their Hearts, that is, the Grace of the Spirit
fMatth. from Above, they had Power to f enter with
xxv. i o. the Bridegroom into the heavenly Chamber. But
the others which were Foolifh, that continued
in their own Nature, neither kept thcmfelves
Sober, neither were they Solicitous to take the
tpf.xlv.7.8 Oil of Gladnefs in their VefTels, as Perfons Hill
in the Flefh, but they were overwhelmed as it
were with a deep Sleep thro' Negligence, and
Idlenefs, and Sloth, and Ignorance, or even thro'
an imaginary Opinion of their Righteoufnefs :
For which reafon they were alfo Excluded from
the Chamber of the Kingdom, not having been
able to Pleafe the Heavenly Bridegroom. For
being kept faft with the Chain of this World,
and an earthly Kind of Love, they gave not up
their entire Love to the Heavenly Bridegroom,
fc Matth. neither h took they Oil. For the Souls that Seek
xxv. 3. what is Foreign to their Nature, the Sanctifica-
tion of the Spirit, Engage their whole Affection
to the Lord, and there it is they Walk, and there
do they Pray, and there are their Thoughts em-
ploy 'd, Rejecting all things elfe. Wherefore
they are alfo thought Worthy to Receive the
* Oil of the Heavenly Grace. And thus they
can pafs thro' this Life without Falling, rendring
thcmfelves perfectly well pleafing to the Spiritual
Bridegroom. Whereas thofe Souls that continue
* By the Oil of the Heavenly Grace here, and the Oil of
Gladnefs before, feems to be meant that Fulnefs of Divine
Grace which is peculiar to the Gofpel, and alone enables us to
do our Duty with Eafe and Chearfulnefs. Compare 1 John
zir 27. John i. 1 6.
on
a/MaCarius the Egyptian. 113
on in their own Nature Grovel inthei ^noughts
upon the Earth, their Reafonings are upon *" the
Earth, and upon the Earth it is that their Mind
has its Converfation and in their own Opinion
truly they take themfelves to belong to the Bride-
groom, and to be Adom'd with the Righteouf-
nefs of the Flefh. But yet they are not Born of the
Spirit from Above, as not having Received the
Oil of Gladnefs.
For the Five # Rational Senfes of the Soul, if
once they come to receive the Grace which is
from Above ; and the SancTiification of the Spi-
rit, are in Truth the Wife Virgins, that have
received the Wifdom of Grace which is from
Above. But if they continue only in their own
Nature, they are found to beFoolifh, and plain-
ly difcover'd to be the Children of the World j
for they have not put off the Spirit of the World,
notwithftanding that in their own Conceit they
take themfelves to be by the Goodlincfs of their
Difcourfe and Demure Appearance, the very
Spoufes of the Bridegroom. For as thofe Souls
that wholly and entirely i Adhere to -\ the Lord, 'l P£ tncffl,
are there in Thought, and there Pray, and there i8,ln ixx'
Walk, and there Burn with Defire after the Love
of the Lord : So on the other hand the Souls
that are # Bound down in the Love of the
World, it is their Defire to have their Converla-
* The Author chuiing to fpeak of the inner Man in way
of Refemblance to the outward, I thought this literal Tran-
ilation more proper, than the common Veriion ; by Rathwl
Senfes here meaning only thofe of the Inward or Intelic&ual
Regenerate Man, not merely of the Rational Soul.
f The Francfort and Folio Edition, and even Dr. P;v>/'///s,
read r.y^V But the Manufcript and Paris of Morel. Ed*
read kv^Jiu'.
* The Manufcript reads d'eterou, and not cc9hg-xs as it is
in all the printed Copies.
tion
124 The Spiritual Homilies
tion upon the Earth 5 there they Walk, and there
Employ their Thoughts -y there does their Mind
take up its entire Abode. For which Reafon
neither can they be Turn'd to the Good Wif-
dom of the Spirit, which is a kind of Stranger
to our Nature, I mean the Heavenly Grace,
which is necefFary to become an Ingredient and
to be wrought up with our Nature, that we
might be Enabled to enter together with the
Lord into the Heavenly Bridech amber, and ob-
tain everlafting Salvation.
For thro' the Difobedience of the Firft Man
have we receiv'd into our felves, that Corrup-
tion of our Affections, which is Foreign to our
Nature, and which however Eflablifh'd by long
Cuftom and Prefcription as it were into Nature,
ought to be driven out again by that proper
*Matth. k Gueft of our Nature, the Heavenly Gift of
~xv- ST- the Spirit, and we be Reftor'd to our original
State of Purity. And unlefs we mall obtain
that Love of the Spirit which is from Heaven
by continual Petitions, and Supplication, and
Faith, and Prayer, and an Averfion to the World,
and our Nature cleave to this Love, which is
1 1 John the Lord ] himfelf, and be Sanctified by that
iv. 16. Love of the Spirit, having been defil'd by Sin,
and we perfevere to the End Blamelels, living
" Luke i. m ftri&ly in all the Commandments of the Lord,
6. we mall never be able to Obtain the Heavenly
Kingdom.
* But I have a Mind to difcourfe this Point
with a fort of Subtilty and Depth to the
Beit of my prefent Abilities. Hear therefore
* This concerning the Bodies of Angels is the firft of
thofe Paflages that have been cenfur'd in our Author, as Er-
roneous. But I refer the Reader to my Introduftion, (Ob-
jeftion I.) for Satisfa&ion as to this particular. See p. 37.
and
of Macarius the Egyptian. ny
and Attend. God, who is Infinite, and whom
no Man can approach unto, and Uncreated, hath
thro' his immenfe and inconceivable Goodnefs
taken to himfelf a Body, and as I may fo fay,
has Abridged himfelf of that n InacceJJible^ Glory^ o , Tim
that fo He might be in a Capacity of being vi. 16.*
United with his vifible Creatures, fuch as the
Souls I mean of Saints and Angels, that they
too might be Enabled to partake of the Life
of the Godhead. For every one of them is in
its o\yn Nature Body , be it Angel, Soul, or
Devil. For how Fine foever they may be, yet
at the fame time in Subflance, Form and Image,
according to the Subtilty of their Nature they
are Thin Bodies flill, as this Body of ours is in
Subflance Grofs. Thus alfo the Soul being of
fo fubtile a Nature hath taken to it felf an Eye
by which it fees, an Ear by which it Hears,
likewife a Tongue by which it fpeaks, an Hand,
and to fay all at once, an entire Body with its
feveral Members, and having taken this is Blend-
ed with it, and by it Performs all the Offices of
Life.
After the very fame manner hath God, who
is Immenfe and furpafling all Conception ° Lef-°Heb.ii.j
fen'd himfelf, out of mere Goodnefs, and put
on the Members of this Body, and withheld
himfelf from the Glory that is not to be Ap-
proach'd, and being Transform'd thro' Clemency
and Love to Man, makes himfelf a Body, and mixes
with it, and takes to Him the Souls that are Holy
and well-pleafing, and Faithful, and becomes
One Spirit with them according to the faying of
p St. Paul, Soul in Soul, and Subflance in Sub- p i Cor.vi
ilancc, that the Soul may live in * pcrfecl: Unity, 17-
and
* All the printed Copies read cv T? hotvAi, and accordingly
render it in Novitate. But that Nevenefs of Life we are caii'd to
tl6 The Spiritual Homilies
and be made to Tafte of the Life which is Im-
mortal, and become partaker of the Glory
which is Incorruptible, the Soul I mean that is
worthy, and well-pleailng in his Sight. For if
He made fuch a viiible Creature with fo Great a
degree of Excellence and Variety to come into
. Being out of things that were <i not, and that
mom. iv. had nQ Being before it was thus Made . He ha(j
withal a Mind, and with Eafe He made of
* . the things that were not, Subilances Grofs and
Hard, fuch as the Earth I mean, Mountains and
Trees ; (you plainly fee what Hardnefs there is
in Nature.) And again the * Middle Waters 5
rGen. i. And out °** tnem did ^c command the r Fowls
20. ' to be brought forth > And laltly the Finer Parts
of the Creation, the Fire and the Winds, and
whatever elie by reafon of its exceeding Subtilty
efcapes the Sight of the Eye of the Body.
How hath the Art of the manifold Wifdom
of God, which is Infinite and furpaffing all De-
fcription, made out of thofe things which were
not, the GrofTer, and more fubtile and delicate
Bodies to Subiifi by his Will? But how much
more doth He who is juft as He will and what
He pleafes to be, thro' his unfpeakable Kind-
nefs, and inconceivable Goodnefs Transform and
Diminiiri Himfelf, and make Himfelf Like to
us, Embodying Himfelf fc; far as He was capa-
. in the Gofpel being always * Kotivorqs and not v earns I chufe
A ' ' to read with the Manufcript c* r»f Ivortft, in Unity, as agree-
4* . ing alfo beft with the Senfe of St. Paul and our Author, tho*
— ' v11, ' at the fame time in the Margin of the Manufcript we are di-
rected to read veor-^t.
* By fierce v$*lcct middle Waters, I fuppofe our Author
might mean, the Waters that run between the Hills, Sec. they
being fo defcrib'd by the Pfalmift,' Tfal. civ. i o. And fo they
may be call'd in ContradifHndHon to the Waters above the
Firmament and thofe of the Abyfs Below, Gen. i. 6, 7, o.
ble-
a/Macarius the Egyptian. 127
ble in Holy, and Worthy, Faithful Souls : That
Co He who is in himfelf Invisible may f be feen r l J°hn u
by them, and He who is above all Touch may lmmm3*
be c Felt and Handled in Proportion to the * re- < A#s xvif<
fin'd State of the Soul, and they may u Tafte of 27.
his Sweetnefs, and make the a6hial Experiment u 1 Pet- «•'
for themfelves of the Goodnefs of the Light of|}-xix ,
his unutterable Pleafure. When He pleafes, HeHeb.vi.j-.'
becomes a Fire Burning up every Sinful AfFe&ion
introduced into the Soul. For our God, fays the
w Apoflle, is a Confuming Fire. When He pleafes, w Heb. *&
He becomes a Reft furpaffing all Expreflion and 29' ,comr
Utterance, that the Soul may be Reftcfh'd with^™.
the Reft of the Godhead. When He pleafes, 24.
He becomes Joy and Peace, Cherifhing and Em- i* 3.
bracing her.
Now if God is alfo willing to make Himfelf
like one of his Creatures for the Gladnefs and
Joy of his intellectual Creatures, fuch as the City
of Light, Jerufalem or the Heavenly Mount
Si on, He is Able to do all things as he will, ac-
cording as it is x faid, But ye are come unto Mount x Heb. xii.
Sion, and unto the City of the living God, the lz:
Heavenly Jerufalem. All things are Eafie and
Void of Difficulty to Him, who is Transform'd
into whatever he pleafes for the Sake of his Wor-
thy and Faithful Souls. Let any but duly ftrive
to be well-pleafing to Him, and he mail Really,
Experimentally and Scnfibly Behold the Good
Things of Heaven, the unfpeakable Delights and
immenfe Riches of the Godhead, which >' Eye hath * i Cor. ii.
not feen, -nor Ear heard, and which have not En- °-
tred into the Heart of Man: Even the Spirit of
* By Xenons here I under/land not the Natural Finenefs
either of the Soul or its Vehicle, but that Delicacy of Per-
ception in it, which arifes from Purity of Heart, and is ra-
ther a Moral than Natural Perfection.
the
J28 The Spiritual Homilies
the Lord which ferves for the Reft of Holy
Souls, their Rejoicing, their Delight, and Eter-
nal Life. For the Lord Embodies himfelf that
he may become their Meat and Drink, as it is
* john vi. written in the 2 Gofpel, He that eateth this Bread,
jti. ■ [ball Live for ever-, that He may Refrefh the
Soul in fuch a way as is not to be Exprefs'd, and
Fill it with fpiritual Gladnefs. For, faith he, I
am the Bread of Life : In like manner alfo doth
he become the Drink of the Heavenly Spring as
« John iv. he a faith, He that drinketh of this Water that
'14. I jh all give him, it Jball be in him a Well of Wa-
ter [fringing up into everlafting Life. And we all,
b 1 Cor. x. b fays the Apoflle, have been made to drink the
[ame [fir it ua I Drink.
Thus did He appear to every one of the Holy
Fathers, as he pleas'd,and thought Beft fof them;
cHeb.i. 1. after one c manner to Abraham, after another to
I[aac, after a third to Jacob -y in a different way
to Noah, to Daniel, to David, to Solomon, to
E[aias, and to every one of the Holy Prophets *
after one manner to Elias, after another to Mo[es.
And it is my Opinion that Mo[es all the Time he
was in the Mount during that Fall: of the Forty
Days, was admitted into that fpiritual Table, was
Entertain'd with the Delights it afforded, and En-
joy'd them. He appear'd therefore to every one
of the Saints in particular, as he thought fit,
for their Refrefhment and Salvation , and to lead
them into the Knowledge of God. For all
things are Eafle to Him, that He inclines to, and
Dimi milling himfelf at pleafure, He Embodies
himfelf, and is Transform'd when Beheld by
thofe that love Him, in that Glorious Light
which is not to be Approach'd, being manifefted
to his Saints in his Great and InexprcffibleLove
according to his Power. For the Soul that is
thought worthy in the Abundance of Defire and
Expecta-
a/Macarius the Egyptian. 129
Expectation, and Faith, and Love, to Receive
that Power from on High, the Heavenly Love
of the Spirit, and hath receiv'd the Heavenly-
Fire of the Life that is Immortal, is verily dil-
engag'd from all worldly Love, and perfectly at
liberty from every Bond of Sin.
For as Iron, or Lead^ or Gold, or Silver,
when calf, into the Fire is Freed from that Hard
Confiitency that is natural to it, being chang'd
into Softnefs, and fo long as it continues in the
Fire, is frill difiblv'd and gone off from its native
Hardnefs, through the ftrong Heat of the Fire *
After the Self-fame Manner the Soitl that has
Renounc'd the World, and Fix'd its Defire only
upon the Lord, in great Seeking of Soul, and
Labour, and Conflict, and keepeth up a con-
stant Expectation of Him in Faith and Hope 5
and hath once receiv'd that Heavenly Fire of
the Godhead, and of the Love of the Spirit, is
then of a truth Difentangled from all Love of
the World, and fetFree from all the Corruption
of the Affections > it turns all things out of it
felf, and it is chang'd from its natural Habit
and the Hardnefs of Sin, and Efteems all things
Superfluous, purely Acquiefcing in a fervent and
unfpeakable Love for that Heavenly Bridegroom
alone, whom it has Receiv'd.
But I tell thee, that thefe very Brethren fo
much Defir'd by him, whom his Eye is upon, if
they drawback from that Love, He too isTurn'd
away, as I may fay, from Them. For that very
thing is the Soul's Life and Refrefhment, namely,
the hidden and unfpeakable d Communion of the d Cantai<
Heavenly King. For if the Love of that Fel- 3»
lowfhip which is in the Fleih caufes a Separa-
tion e from Father, Mother, and Brethren 3 and c Gen. ii
all things befides are thought Foreign to the'~;"
married Couple 3 and if there be any Referve o£ L£*T
K Afreftion
130 The Spiritual Homilies
Ephef.v. Affection, it is at a di fiance at befl: Whereas
31- the Full Bent of its Inclination is kept for her
that Cohabits with him. For for this Caufey
faith the Scripture, Jhatt a Man leave Father and
Mother, and pall cleave to his Wife, and thefe
Two JJoall be One Flejh. If therefore the Love
which is of the Flefh, Sets one thus at liberty
from all Love befides: How much more mail
they, as many as have been thought worthy truly
to partake of that Holy Spirit who is the Hea-
venly and Indifputable Object of our Love, come
entirely off from the Love of the World -> and
all things elfe appear to them as impertinent Su-
perfluities, in that they have been perfectly Over-
c me with an Heavenly Defire, and United to the
Illapfe of it ? There are their Defires, there are
their Thoughts employ'd, there do they Live,
there do their Thoughts Rove up and down,
there is the Mind continually taken up, being
Overcome with Divine and Heavenly Love, and
Spiritual Defire.
What remains then, Beloved Brethren, but
that having fuch Good things laid before us, and
f2Cor.vii.lb Great f Promifes being made us by the Lord,
1 • we Throw off all Impediments from us,Renounce
all Love of the World, and give our felves wholly
up to that Only Good with Seeking and Defire,
that fo we may Obtain that unfpeakable Love of
the Spirit, which the Bleffed Paul hath Exhort-
ed us to Haflen our Endeavours after, faying,
* 1 Cor. 8 Follow after Charity, that we may be in a Ca-
xiv. 1. pacity to be thought worthy of being Chang'd
h Kzekiel from our own h Hardnefs by the Hand of the
xxxvi. 2tf.moflHigh, and may come to the fpiritual Sweet-
nefs and Reft, having been wounded with the
Love of the Divine Spirit. For the Lord bears
an exceeding friendly Affection for Man, wait-
ing with Companion for the time when we mall
entirely
a/Macarius the Egyptian. 131
entirely Turn to him, Refcuing our (elves from
all things that are contrary to us. For tho'
even we tnro' tne Abundance of Ignorance, and
Childifhnefs, and the wrong Byafs of Corruption
arc Turn'd away from Life, and Multiply Im-
pediments upon our felvcs, having no Mind to
Repent in good Earned : Yet is He touch'd
with Abundance of Companion for us, fuffering
long, till we Return and Come to Him, and
are Enlightned in our Inward Man, that our
Faces may not be Cover'd over with Shame
at the Day of Judgment.
But if this feems to us to be everl Difficulty
thro' the Trouble there is in the Practice of
Vertue, but more efpecially thro' the Suggeftion
andCounfel of the Adverfory, lo his Bowels yern,
and He beareth long, expecting our Converflon >
and tho' we Sin, He holds his Hand, waiting for
our Repentance $ and He is not Afriam'd to Re-
ceive us again when we Fall, as the Prophet
hath faid, l Shall they Fall, and not Arife^ foal I He * Jer. viii*1
turn away , and not Return ? Only let us be k So- 4-
her, having a good Mind in PoiTeflion, and let g l et' v'
us Return immediately and directly, feekingAf- *
fiftance from Him, and He for his Part is Ready
to Save us. For He Accepts this warm Effort
of our Will towards Him, the All of that Abili-
ty we have, and the Faith and Forwardnefs that
proceeds from a * Good Purpofe $ but the
whole Regulation of it, He worketh in us Him-
felf
Let us therefore, Beloved, ufe our Endeavours,
as the Children of God, having put off allPre-
pofTeilion, and CarelefTnefs, and Sloth, to be Brave
and Readv to Follow after Him, never adjourn-
ing from Day to Day, as Undermin'd by Sin*
* The Manufcript reads t*v c^k srgwgf*!** «?«££$,
K x For
x\i The Spiritual Homilies
For we know not the Time of our Departure
out of the Body. The Promifes made to us
Chriftians are Great and beyond Expreflion -, in-
fo much that all the Glory and Beauty of Hea-
ven and Earth, with all the remaining Furniture
and Variety, Riches, Splendour and Delight of
the Viiible Creation, bear no Proportion to
the Faith and Treafure of one flngle Soul.
How then fhall we ftand out againft fuch ex-
traordinary Invitations and Promifes, and not be
willing to Come entirely to Him, and Devote
our felves to Him, having formally Denied, ac-
cording to the Gofpel, together with all things
1 Luk xiv. elfe, even our own ] Life, and to Love Him on-
26' ly, and to admit of neither Rival nor Partner
with him ? But behold, notwithftanding all thefe
things, and the Great Glory that has been Given,
the many Difpenfations or the Lord there have
been from the Times of the Fathers, and the Pro-
phets -, the many Promifes that have been made j
and the many Exhortations Given ; and the
Great and Tender Companions of our Lord and
Matter from the Beginning towards us -, And
m Rom. v. lattly, notwithftanding his m inexpreflible Good-
7> 8. nefs to us at his Coining, Demonttrated by his
John xv. Suffering upon the Crofs, to Convert and n Tran-
"Coli n.^ate us into L^e: Yet do we ^ re^e toDe"
John v. 3 part from our own Will and from the Love of
24. the World, and from Engagements and Habits
which are Evil. This therefore is a Demonttra-
tion, that we have but very little Faith, or ra-
ther none at all. And yet after ail, Lo * He
continues to be Kind, Cherifhing and Preferring
us Invifibly, not delivering us over according to
our Sins, for ever to the Power of Evil, nor
yet fuffering us to Periih by the Deceitfulnefs of
* The Manufcript for uutu? reads cu/tv, contrary to al1
the printed Copies.
the
o/Macakivs the Egyptian. 133
the World, but thro' his Great Kindncfs and
Long-fuffering, Looking down upon us, expect-
ing when it will be that we Turn to Him.
But I am very much afraid the Words of the
Apoftle may come to be Verified upon us fome
time or other, (that live together in an unanimous
Contempt of All, and are drawn afide by our
old Prejudices) in which he ° fays, Or defpifefb0 Rom. ii.
thou the Riches of his Goodnefs, and Forbearance, 4-
and Long-fuffering, not knowing that the Goodnefs
of God leadeth thee to Repentance ? But if to this
Long-fuffering, and Kindnefs, and Forbearance
we make no Return but that of further Sins, and
thro' our CarelefTnefs and Contempt ihall Pur-
chafe for our felves yet Greater Judgments, that
Orach p alfo will be Fulfill'd, But after thy Hard- pRom. ii.
nefs and Impenitent Heart, freafureft up to thy felff-
JVrath againft the Day of Wrath, and Revelation
of the Righteous Judgment of God. For God has
carried himfelf with relation to Mankind with
Great Goodnefs beyond ExprefMon, and with
Long-fuffering not to be defcrib'd, defiring only
that we will be willing to °i Recover our felvcs,q iTim.ii,
and make it our Bufinefs to Turn to him with- -6-
out the leaft Referve, that we may be in a Ca-
pacity to Obtain Salvation.
But if you are defirous to Know the Long-
fuffering and Great Goodnefs of God your felf,
we may Learn it fufficiently from the Infpir'd
Writings. Look there upon Ifrael, of -whom are
r the Fathers, to whom the Promifes were directed,' Rom. ix.
of whom Chrift came after the FlefJj, to whom be- 4> f-
long the Services of God, and the Covenant -, How
Great Sins were they Guilty of? How often had
they Relaps'd? And yet He call them not r oflFfP£xcnr.
for ever, but for a Proper feafon, Gave them '4«
up to Chaftifemcnts for an Advantage, being
willing to Soften the Hardnefs of their Hearts
K 3 thro'
X$4 T%e Spiritual Ho mil its
thro' Affii&ion, He Turn'd, He Admonifh'd,
He fent Prophets to them. And how" many
times did He fhew himfelf Long-fuffering to
them that actually Sinn'd againft him and Pro-
vok'd him ? And thofe that Turn'd to him He
Luke xv. Receiv'd t with Joy > and when even after that
*°>22>2$»they Revolted again, He Forfook 'em not, but
*' ilill Invited them by his Prophets to Return to
him. And many a time when they had Revolt-
ed, He very gladly Embrac'd them and Receiv'd
them Gracioufly, till at laft they were Found in
that Great Apoflacy of all, and" had laid violent
Hands upon their own Lord, whom thro' the
Traditions of the Fathers and Holy Prophets
they Expefted for their Deliverer, and Sayiour,
and King, and Prophet. For when Tie came,
* John i. they u Received him not : But on the contrary, af-
-z1, ter they had offer'd Him many great Indignities,
they at laft PuninYd him with Death upon the
Crofs. And in this Great Offence and Tranf-
cendent Sin, their Sins which they had SwclPd
above the ufual Standard were Fill'd up ; and fo
they were Caft off for Good and All, the Holy
Spirit having departed^ from them, when the
Vail of the Temple was Rent. And thus their
very Temple, after it was given up to the Gen-
* Matth. tiles, was thrown down, and made w De folate, ac-
jexm. 38, cording to the Lord's exprefs x Denunciation,
Kriyit There Jh all not be Left here one Stone upon ano*
ther, that pall not be Thrown down. Thus were they
finally Deliver'd over to the Gentiles, and were
Scatter'd throughout the whole Earth by thofe
Kings that had taken them Captive, and were
ftri&ly enjoin'd never to Return more to their
own proper Habitations.
Thus therefore, even at this very Day, God be-
ing Kind and Good to every one of us, Suffers
Jong j Beholding how many Sins every one com-
mits^
of Mac arius the Egyptian. 13 j
mits,and yet keeps Silence, waiting for the Time
when he ihall Repent, and come off from Sin-
ning on any farther, and Receiving him with
Great Love and Joy that Turns from Sin. For
fo He y faith, There is Joy over one Sinner that?Lvkexy,
repentethy And z again, It is not the Will of my\°'
Father that one of the leaf of 'the fe little ones Jho/id\Mnrtth
Periflj. But if any one under the Great Kind-
nefs and Long-fuffering of God thus attending
him, who forbears to proceed to immediate
Vengeance for every particular Offence, as it is
committed, whether Secret, or Manifeit, but
Beholds and keeps Silence, and as itSvere wait-
ing for his Repentance , if any one, I fay, that
is advanced to a great degree of Contempt, jldds
a Sin to Sin^ Backs Sloth with Sloth, and Piles "I£xnc.i.
up Offences upon Offences, he Fills the* Bounds
of his Sins, and cometh in the end to fome Ini-
quity of that Magnitude, that from it he can
never Efcape more, but is Broken b to Pieces, and bMatth.
being for ever Deliver'd over to the wicked one, xxi- 44.
Perifhes. \£ xxx'
Thus it befel Sodom. For they by Sinning I4#
Greatly, and never Returning, fplit at lair upon
that wicked Device of theirs about the c An- c Gen. xix.
gels, being Bent upon Knowing them as Men, fo f*
that they were no longer capable of Repentance,
but were finally Rejected. For they Fill'd up
the meafure of their Sins, and even Exceeded it :
Wherefore they thro' the Divine d Vengeance djude 7.
were Deftroy'd by Fire. Thus did it alio hap-
pen in the Days of Noah^ by committing many
Offences, and never Repenting, they Fell into
fo Great Crimes, that in the End the whole Earth
* The Expreffion is fbmething peculiar, but the Author
feems to illuftrate by it the Swellings and Ozerjbw'mg of
Sin, from that of the Sea. Compare Jeremy li. f, with Job
xxviii. 1 1 , meaning only, the Meafure of Iniquity,
K 4 was
I $6 The Spiritual Homilies
was Deftroy'd. Thus in the Cafe of the Egyp-
tians-y they had been Great Sinners, and had
Sinn'd againft the People of God $ God us'd
them with Clemency, fo as not to Inflict fuch
Plagues as fTiou'd Confume them utterly , but
for their C halt ifement, and Convcrfion, and Re-
pentance, He inflicted on them the fmall Stripes
of his Scourges, Bearing with them Long, and
6 2 Pet. iii. waiting that they might e Repent: But they ha-
9* ving committed very many Sins againft the Peo-
ple of God, and then turning to God, and after-
wards Repenting of that Converfion, and Settling
in the Old Infidelity of a corrupt Will, and Ha-
railing again the People of God, did at lad,
when God by many Wonders had brought his
People out of Egypt by the Hand otMofes, Great-
ly Offend in Perilling after the People of God.
Wherefore alio the Divine Vengeance Confum'd
and made an End of them Utterly, and Over-
wheim'd them in the Waters, having Judg'd them
as Unworthy of this prefent Life.
In like manner, as was faid before, Ifrael com-
mitting many Offences and Sins, flaying the Pro-
phets of God, and doing many other wicked
things, becaufe God was Long-fuffering, holding
his Peace, and waiting for their Repentance, they
Sinn'd at the laft to that degree, that however
contrite, they cou'd never Rife from it. For
they laid their Hands upon the Dignity and Cha-
racter of the Lord. For which reafon they were
alfo Forfakcn and Rejected for ever, and the
Gift of Prophecy, the Priefthood, and the Ser-
vice of God were Taken from them, and Given to
the Gentiles that had Embrac'd the Faith, as the
f Matth. Lord exprefly f fays, the Kingdom of God fi all be
*xi- 43- taken from # you, and fi all be Given to a Na-
* Dr, Tritius and the Manufcript read v/uit,
tiom
a/Macarius the Egyptian. 137
tiori bringing forth the Fruits of it. For till then
did God bear with them, and was Long-fufTering,
and withdrew not his Companions from them.
But beeaufe they had FilPd up the Meafure of
their Sins, and exceedingly Abounded, in laying
Hands upon the Dignity and Character of the
Lord, they were finally Defertcd of God.
But thefe Matters, Beloved, have we difcours'd
of more at large, making it to appear from Scrip-
ture Sentiments, that we ought to Turn with-
out the lead Delay, andHaften to the Lord who
exercifes Clemency, and waiteth for us to come
perfectly off from All Wickednefsf and Sinful
PreporTerTion , and with much Joy Receiveth
them that turn to Him > that our Contempt may
not Encreafe upon us from Day to Day, and
our Sins being Heap'd up may not Multiply up-
on us, and we upon this very account Bring
down the Wrath of God upon our felvcs. Let
us therefore make it our Bufinefs to come to
God, being converted with a True Heart, not
Defpairing of Salvation (for that were of it felf
a flagrant Inftance of the Malice and s Subtilty % i Cor.
of the Serpent) upon the Remembrance of Sinsxi- 3-
Pari, that lead a Man into Defpondency, and
Want of Spirit, and Negligence, and downright
Inactivity, fo that he cannot by Turning and
Coming to the Lord, obtain Salvation thro' the
exceeding h Kindnefs of the Lord, which is reach'd »> Titus Hi
out to all Mankind. 4.
But if it appears to us as a Difficult and Im-
poffible Thing to Turn from a Multitude of
bins, as having taken firft PofTeflion of us, (which,
as we faid before, is the Suggeition of Wickcd-
nefs and an Hindrance to our Salvation : ) let us
call to mind, and conflderhow * our Lord, when
Converting with Mankind, by his Good nefsRe-
* The Manufcript inferrs here if^h '
ftor'd
Xll. 2.
138 The Spiritual Homilies
ilor'd the Blind to their Sight, Cur'd the Sick
of the Palfie, Heal'd every kind of Difcafe,
Rais'd the Dead that were gone down into Cor-
ruption and Oblivion, made the Deaf to Hear,
Calf out a Legion of Devils out of one fingle
Man, and Recover'd him to his right Mind that
was fo far gone with a Frenzy: How. much
1 Pf. xxiii. more will He not { Convert the Soul that turns
3- to Him, and Petitions Him for Mercy, and ftands
in Need of his Help, and bring it into the
chearful State of Freedom from Paffions, in-
to an Eftablimment of every Vertue, and a
fRom. k Renovation of the Mind, and Reflore it to
Health, intellectual Sight and Peace of Thought,
from the Blindnefs, and Deafnefs, and Deadnefs
of Infidelity, and Ignorance, and Want of Fear,
bringing it back to the Wifdom of Vertue and
Purity of Heart ? For He that made the Body,
himfelf alfo made the Soul. And as when He
convers'd on Earth, to all thofe that came and
"Matth. fought to Him for l Help and to be HeaVd^ He
liberally Granted of his Goodnefs whatever their
Wants were, as being the Good and Only Phy-
fician : Even fo is the Cafe exactly the fame in
Spirituals.
For if He was mov'd with fo much Compaf-
fion, towards Bodies which diflblve and die, and
Readily and Kindly did for every one what he Re-
quefled : How much more to an Immortal Soul,
that is Subject neither to DifTolution nor 'Cor-
ruption, yet labours under the Difeafe of Igno-
rance, and Malice, and of Infidelity and Want
of Fear, and the other Affections of Sin* but
cometh notwithstanding to the Lord, Seeking
to Him for Help with an Eye to his # Mercy,
* The printed Copies read all of 'em «« ™ ctonS 'eXs©*,
which certainly fhou'd be ccu'tv* Conf. Manufcript
and
xv. 25-
Mark ix
of Mac ari us the Egyptian. 139
and defiring to Receive from Him the Grace of
his Spirit for its Redemption, Salvation, and De-
livery from all Malice and every corrupt Affec-
tion will He not fooner and more readily Grant
the Redemption of Healmg,agreeably to * his own
m \Vord,How much rather will the Heavenly Father™ L.uke
Avenge them that cry Day and Night to hi?n ? And
he goes on faying, Verily n I fay unto you, thatnVc{.z.
He will Avenge them fpcedily. And again He ex-
horts in another ° piace, Afk, and it floall be Gi- ° Matth.
ven you. For every one that ajketh, Receiveth,vn'7>^'
and he that Seeketh, Findeth, and to him that
Knocketh, it floall be Opened. And* a little P far-PVer- Ir-
ther he Subjoins, How much more J> hall your Hca- ^JJlSL
vcnly Father give his Holy Spirit to them that AJkx-u I3.
Him? 9 Verily I fay unto you, tho' He will not* Luke xL
give him becaufe he is his Friend, yet becaufe of his 8-
Importunity He will Rife and Give him as much
as he hath need of.
By all thefe Inilru&ions therefore hath He Ad-
moniuYd us to Beg of Him the Gift of Grace
with Boldnefs, without IntermiiTion, and with-
out Fainting. For it was for the Sake of r Sin-r. Matth.
ners that He came into the World, that Helx" 1$'
might f Turn them to Himfelf, and Heal them
that Believe on Him. Only let us withdraw
our felves from our Evil PrepofTeflions to the
Beft of our Power, and Hate all Evil Devices,
and the Deceits of the World, and Reject all
wicked and vain Thoughts, and ever Cleave to
Him to the utmoft of our Power : And He is
Ready to Supply us with his Help. For there-
fore is He Merciful, and Quickening, and Heal-
* The Manufcript reads oJt£, and not cwrov, as it is in the
printed Copies.
f The printed Copies read jjnr* e ■■laci, but the Manufcript
ing
140 The Spiritual Homilies
ing the Diforders that were Incurable, and work-
ing Redemption for them that call upon Him,
and Turn unto Him, and who, as far they are able,
of mere Will and Choice withdraw from all
worldly Love, and take off their Mind from the
Earth, and Hang upon Him with Application
and Deflre. To iuch a Soul as this doth God
vouchfafe his Help, which looks upon all things
elfe as Superfluous, and Acquiefces in Nothing that
this World affords > but expects to be Refrefh'd
and to Rejoice in the Reft of his Benignity.
And thus having thro' fo much Faith attain'd to
fHeb.vi. the Heavenly f Gift, and made her Deflre toAc-
4' quiefce in the Full Aflurance of Hope thro'
Grace, and for the time to come adminiftring to
the Holy Spirit uniformly and conftantly, and
daily advancing in Goodnefs, and continuing in
the way of Right eoufnefs, and to the very Laft
holding out Inflexible, and Difengag'd from the
Side of Malice, and in no wife Grieving the
Grace beftow'd upon it, it is thought worthy to
Partake of Eternal Salvation with all the Saints,
as being indeed a joint Partaker and Companion
in the Race of Holinefs thro' the Imitation of
them during her Converfation in the World.
Amen !
Homily
a/Macarius the Egyptian, 141
Homily V.
There is a wide "Difference between Chris-
tians, and the Men of this World. For
thefe having the Spirit of the World are
Bound in Heart and Mind with Earthly
Chains. But They are defirous of the
Love of the Heavenly Father ', placing in
the Abundance of their T^efire Him only
before their Eyes.
IWgH-E World of Chriftians, and their way
Tig of Life, and their Mind, and Difcourfe,
£^^1 and Practice, is one thing : and that of the
Men of this World, both as to Manner,
Sentiment, Difcourfe, and Practice, quite and
clean Another. They are One thing, and thefe
Another -y and the Difference between Thefe and
Them is very wide. For they that are the In-
habitants of the Earth, and the Children of -this
World, are like to Wheat that is Caff, into the
Sieve of this Earth, being Tofs'd to and fro by
the Unfettled Reafonings of this World, and in
the troubled Sea of Earthly affairs, Defires, and
Variety of grofs Imaginations, while Satan in
this Sieve, (that is, of earthly Concerns,) is Sifting
the whole Sinful Race of Men ever fince the
Fall of Adam, who tranfgrefs'd the Command
of God, and came under the Dominion of the
Prince of Wickednefs, (He having receiv'd the
Power over him) and ever after is actually Sift-
ing all the Sons of this Life with the endleis Pro-
jects of Deceit and Diilraction, and Throwing
them againu the Sieve of this Earth.
For
i^z The Spiritual Homilies
For as in a Sieve the Corn is knock'd againrl
the Sides by him that Sifts, and continually Shaken
and Turnu in it: So by means of earthly Cares
and Diftraftions does the Prince of Wickednefs
keep fall Hold of all Mankind, and by them
Tofs about, and Dillurb and Shake them, and
make them Hit againft vain Imaginations, and fil-
thy Lulls, inceflantly leading Captive, and Hur-
rying, and Infnaring the Sinful Race-of Adam^
as the Lord foretold to the Apoilles, that the
wicked one wou'd certainly Rife up againll them,
•Luke Satan7 faith a he, hath defied to Sift you as
xxii. 31, fflheat^ but I have Prafd to my Father ', that
32# your Faith fail not. For the Word that was
fpoken to Cain by his Maker, and the Sentence
publickly Pafs'd upon him, (viz. Thou jhalt go
Mourning and Tremblings and be Tofs'd about up-
on the Earth) is a Type and Image of all Sinners
as to their Inward State. For thus was the Race
of Adam, having once Fain from the Command-
ment, and become Sinful, PofTefs'd of that Image
in the Hidden Man, being Tofs'd about with the
incelfant Suggeflions of Fear and Dread, and
every kind of Dillurbance, with Lulls and Plea-
, b John xiv. fares in great variety of b every Kind, the Prince
3°- of this World actually Toffing to and fro the
Soul that is not Born of God y and varioully
Diflurbing the Thoughts of Mankind, as Corn
that is continually Shifted about in a Sieve y and
Shaking and Enfnaring them All in worldly De-
ceits, and the Lulls of the Fleiri, and Fears and
Troubles.
For the Lord, when Shewing them that follow
the Deceits and Will of the wicked one in every
Motion of it, that they bear the Image of Cain's
Wickednefs, told them in way of Reproof, You
•johnviii. w*// do c the Lufts of the Father. He was a Mur~
44. derer from the Beginnings and Abode not in the
Truth,
a/Macarius the Egyptian. 143
Truth* So that the whole Sinful Race of Adam
carries about this Hidden Condemnation within
them, viz. Groaning and Trembling floall ye be.
Shaken in the Sieve of the Earth by Satan Sifting
you in Pcrfon. For as from one Adam the whole
Race of Mankind was Spread over the Earth : Gen. ix]
So one certain Taint in the Affections was de- 19-
riv'd down into the Sinful Stock of Men ; and
the Prince of Malice is fufficiently Able to Sift
them All in reftlefs, and grofs, and vain, and
troublefome Reflexions. For as one and the
fame Wind is enough to Stir and Shake all
Plants and Seeds whatever -> or, as the common
Darknefs of the Night is fpread over the whole
habitable Earth : Thus the Prince of Wicked-
nefs, being in fome fort the intellectual Darknefs
of Sin and Death, and an hidden and bluilering
fort of Wind, Toffeth to and fro all the Race of
Men upon Earth, and d carries them about withdEph,iV;
unfettled Thoughts, and Enticing the Hearts of J4*
Men with the Lufts of e the World^ He fills every e i John
Soul with the Darknefs of Ignorance, Blindnefs, »•. l6-
and Oblivion, if it is not Born from Above, Tltus "•
and in Mind and Heart is not pafs'd into another
World, according as it is laid, f But our Convey- f Phil, HI
fat ion is in Heaven. 20«
For in this do True Chriftians differ from the
whole Race of Mankind befides, and the Dis-
tance between Both is, as we faid before, very
Wide, forafmuch as they have their Heart and
Mind conftantly taken up with the Thoughts
of Heaven, and thro' the Prefence and Partici-
pation of the Holy Spirit do Behold, as in a
Glafs, the Good Things which are Eternal, by
being Born of God from Above, and being
thought worthy to become the Children of God
in Truth and Power, and being Arriv'd thro'
many Conflicts, and Labours, and Periods, to a
Settled
X44 T7°e Spiritual Homilies
Settled and Fix'd State, and an Exemption from
Trouble/and perfect Reft, never Sifted more, nor*
made to Fluctuate inUnfettled and VainThoughts.
Herein are they Greater and Better than the
World, by reafon that their Mind, and the De-
fire of their Soul, are in the Peace of Chriil, and
the Love of the Spirit, as even the Lord when
* "John v. difcourfing of thefe Matters hath laid, 8 that they
24. have pafs'd from Death to Life. Wherefore the
Alteration peculiar to Chriftians doth not confift
in any outward Fafhions or Refemb lances, as the
many imagine, that herein lies the Difference and
Diftinction between the * World and Them, viz.
in the ## Fafhions and Figures of them. And lo
in Mind and Thought they are like the World^
experiencing the fame Commotion and Unfettled-1
nets of Thought, and Want of Faith, and
Confuflon, and Diforder and Fear with all Man-
kind. And indeed in Shew and Appearance, and
fome outward Punctilio's of Behaviour they do
Differ from the World : But in the Heart and
Mind they are Bound with Earthly Bands, not
being poffeis'd of the Reft which is of God and
the Heavenly Peace of the Spirit in the Heart 5
becaufe -j" they fought it not of God, and had
not Faith to be made worthy of them.
.. For it is in the h Renovation of the Mind, and
' the i Peace of the Thoughts, and the k Love of
''Phil.iv.y.the Lord, the Heavenly Love, that the l New
*Eph.iii. Creature of the Chriftians differences them from
*9- all Men befides. Wherefore alfo the Coming of
*Cor-f-t\1G Lord proceeded upon this View, that He
might make them that truly Believe on him
* The Manufcript here inferts tS nos-px, which was want-
ing in all the printed Copies,
** The Manufcript both here and above rea ds xvpetrt.
t The Manufcript omits the*»; which is in the printel
Copies.
worthy
vf M a c a r i u s the Egyptian. 145-
Worthy of thofe Spiritual good Things. For
the Giory, and the Beauty, and the Heavenly
Rjches of Chriftians are Inexpreflibie, and Pur-
chas'd only with Labour and Pains, and I rials,
and Many Conflicts. But the Whole is o\\ -ng
to the Grace of God.
For if the Sight of even an Earthly King is
Defired by all Men, and every Inhabitant in the
City of the King has a longing Mind if it be but
to See his Beauty, or the Finery of his Robes, or
the Glory of his Purple, the Beauty of his vari-
ous Pearls, and the Graceful Luitxe of the Dia-
dem, the Auguftnefs of his Noble Retinue (unlefs
we except thofe Perfons that are Spiritual, who
look upon them All as Nothing, thro' their
having Experimentally known another Heavenly
and Incorporeal Glory, and been Wounded with
a different unfpeakable m Beauty, and Partaker of™ p^ xIv*
another Sort of Riches, and had their # Senfes J^vii ±:
n Awaken V/ in the Inward Man, and actually par- « Heb. v.
taking of another Spirit.) If, I fay, the -J- Men 14*
of this World, who have the Spirit of the
World, are in earned verydefirous to Behold an
Earthly King, with nothing but his Whole
Splendour and Glory. (For as his Portion is
Greater in thefe vilible Goods than that of other
Men, Co is it a Glorious and Defirable thing in
the Eyes of all to have but the Sight of Him ;
infomuch that every one Secretly wi&es with
himfelf, Woiid to 'God Somebody wou'd 3ej}ow
that Glory^ Grace^ and Splendow upon Me !
Pronouncing the Prince Happy, tho* he is
one like himfelf, of the Earth, of the like Paf-
fions, and Mortal withal, but yet Envied for
that Becoming Grace and Glory he is Set offwith
* The Manufcript for \Ac% reads &&■{&%.
t The Manufcript for *v reads oi.
L for
i^6 The Spiritual Homilies
for a Seafon ;) If then, I fay, the Carnal part of
Mankind arefo defirous of the Glory of an Earth-
ly King j How much more are thofe upon
°Pf. Ixxii. whom that ° Dew of the Spirit of Life, even
?• of the Godhead hath drop'd, and wounded
K xlv. 8. tiiejr fjearts with a Divine Love for Chrift the
Heavenly King, Bound fait to that Beauty,
and the unfpeakable Glory, and incorrup-
tible Grace, and the Inconceivable Riches of
Chriit the True and Eternal King, with the De-
lire and Longing after whom they are Captiva-
ted, turning wholly and entirely to Him, and
defiring to obtain thofe Unfpeakable good things,
which thro' the Spirit they actually Behold as in
a Glafs already -> and for whofe Sake they Efteem
all the Beauties, and Graces, and Glories, and
Honours, and Riches of Kings and Princes as
juft Nothing at all?
For they are Wounded with the Divine Beau-
ty, and the Life of the Heavenly Immortality
hasdropt into their Souls. For which realbn alfo
their Delire is towards that Love of the Heaven-
ly King, and Placing Him only before their
Eyes in the Abundance of their Affection, they
for his Sake difengage themfelves from all Love
of the World, and draw back from every Earth-
ly Clog, that fo they may be able Ever to Re-
tain in their Hearts that Only Delire. And
what that is we ought to Pofiefs, the Apoftle
« 2 Cor. v. tells us in thefe Words, * For we know, that if
i. our Earthly Houfe of.thisl'abermch were diffok?d$
we have a Building of God, an Houfe not made
with Hands, Eternal in the Heavens.
Every one therefore ought to ftrive, and be
diligent in every Kind of Vertue, and to Believe
that thereby we fhall pofleis that Houfe. For
if the Houfe of the Body be Diflblv'd, we have
no other Houfe for the Soul to Turn in to. If
jo
of Mac aiuus the Egyptian. 147
fo be, (faith the r Apoftle) that being cktbW—** 3.
we fall not be found Naked, that is, depriv'd of
the Communion and Participation of the Holy
Spirit, in which alone it is that the Faith-
ful Soul can find Reft. For for this very Rcafon
do they that are Chriftians in Truth and Power,
take Courage and Rejoice at their Departure out
of the f Flcfh, becaufe they have that Houfe which f " cor.xvt
Is not made with Hands, which Houfe is the *0,
Power of the Spirit that dwelleth in them. And
therefore if the Houfe of the Body be de-
ftroy'd, they are in no Fear > for they have the
Heavenly Houfe of the Spirit, and vt hat t Glory' xv;
which is Incorruptible. Which Glory, in the Day 42> 43*
of the Refurrection, will Build up and Glorify
even the Houfe of the Body, as the Apoftle
v fpeaks, He that raised up Chrift from the Dead, vRom.viii.
fall alfo Quicken your Mortal Bodies by his Spi- 1 l '
rit that dwelleth in you. And again, u That theuiCov.iv.
Life alfo of Jefus might be Manifefled in the Mor- IO-
tal Body. And that, fays he, * Mortality might™— Y'4'
be Swallowed up of Life.
Let us therefore Strive, by Faith and a vertu-
ous Converfation, henceforward to be pofTeis'd
of that Cloathing, that when we Refume the
Body, we may not be found Naked, and there
be Nothing wanting which may Glorify our
FleiTi in that Day. For every one, fo far as he
hath been thought worthy by Faith and Dili-
gence to be made Partaker of the Holy Spirit,
in the fame Proportion fhall his Body alfo be Glo-
rified in that Day. For that which the Soul
hath Trcafur'd up within in this prefent Life, fhall
then be Reveal'd and made Manifeft outwardly
in the Body.
For as the Trees that have got over the Win-
ter, do by an invifible Power from both the Sun
and the Winds chcriihing them, put forth from
L z within,
148 The Spiritual Homilies
within, and moot out Leaves, and Flowers, and
Fruits, as their Cloathing : And in like manner
as the Flowers of the Grafs come out of the Bo-
foms of the Earth, and the Earth is Cover'd and
Cloath'd, and the Grafs is as the Lilies, concern-
* Matt. vi. ing which the Lord hath faidj x that not even
z9- Solomon in all his Glory was Arrafd like one of
thefe. (For all thefe are Rude Sketches, and
Types, and Images of Chriftians in the Refur-
rection :•) So to all Souls that are Lovers of God,
that is, to all true Chriftians, the firft Month is
Xanthicus, which is call'd April, which is the
Day of theRefurre&ionj and thro' the Power of
y M ' iv. the y Sun of Right eoufnefs there fhooteth out from
2* within the Glory of the Holy Spirit Covering
■ ifa. iv. 5. and 2 Defending the Bodies of the Saints, which
Glory they had before within Hidden in * their
Souls. For whatever (the Soul) hath at prefent,
the fame cometh forth at that time outwardly in
the Body.
This Month then, I fay, is the Firft of the
Months of the Year. This bringeth joy to the
whole Creation > ThisCloaths the Naked Trees,
Opening the Earth -y This bringeth -f fonh Joy
to all Living Creatures ; This Difcovers a Chear-
ful Smile to All -, This is the firft Month of the
Chriftians, Xanthicus by Name, which is the Sea-
ion of the Refl!', eel ion, wherein their Bodies
fhall be Glorined, by that unfpeakable Light
which is from this very Moment in them, that
is, the Power of the Spirit, which fhall be at
that time to them Cloathing, Meat, and Drink,
Gladnefs, Joy, Peace, a Robe, and eternal Life.
For then that Spirit of the Godhead, which in
this prefent Life they have been thought wor-
* The Manufcript adds cwrav.
f The Manufcript reads sr^pipet.
thy
a/Macarius the Egyptian. 149
thy to Receive, becomes the very univerfal
Luftre of Brightnefs, and Heavenly Beauty upon
them.
How ought we therefore every one of us to
Believe, and Strive, and be diligent in a all ver- a 2 Pet- i*
tuous Conversation, and to wait in Hope and
much Patience, that we maybe thought worthy
on this Side the Grave to Receive the Power
which is from Heaven, and the Glory of the
Holy Spirit inwardly in the Soul, that at the
time when our Bodies are Diffolv'd, we may
have what will Cover and Quicken us ? If Jo
be, b faith the Apoftle, that being C loath* d, we b 2 Cor. v.
fhall not be found Naked. And c He floall quicken c 3- ...
our Mortal Bodies by his Spirit which dwelleth in' °i*ivi1
us. For Mofesj of BlefTed Memory, has (hewn
us a Type (thro' that d Glory of the Spirit thatd2Cor iii,
continued upon his d Countenance, which no T*
Man could ftcadfaftly Behold) after what manner
the Bodies of the Saints fhall be Glorified in the
Refurrection of the Righteous : Which very
Glory the Souls of fuch as are Holy and Faith-
ful are thought worthy to have within them in
the inner Man, even now in this prefent Life.
For we all3 fays e the Apoftle, with open Faa\eiCoT.ui.
that is to fay, the inward Man, behold the Glory l8-
of the Lord) being changed into the fame Image
from Glory to Glory. In like manner again for
forty Days and forty Nights together, /&, as it
is f written, neither Eat Bread, nor Drank tVater. f Exodus
But it was Impofilble, from the very Nature of xxxiv. 18
his Body, that he fhould Live fo long a time,
unlets he partook of another Spiritual Kind of
Food : which Food the Souls of the Saints do
from this very time receive of the Spirit after an
inviftble manner.
L 3 There
i jo The Spiritual Homilies
There are two * Ways whereby the BlefTed
Mofes has Prefigur'd what kind or Glory it is
which all true Chriftians fhall have in theRefur-
redtion, even the Glory of Light, and the intel-
lectual Delicacies of the Spirit, which after an
hidden manner are Vouchfifed to them from this
very time : wherefore it *f {hall be Manifefted
Then in your Body alfo. For the Glory which
the Saints are now poffefs'd of in their Souls,
even that, as was faid before, fhall Cover andCloath
their naked Bodies ralfo, and fnatch them away
into Heaven, and thereupon fhall we Reft with
the Lord in his Kingdom, both Body and Soul,
for ever. For when God made Adam^ he did
not provide him with any Corporeal Wings, like
the Fowls of the Air, as having originally deiign'd
for him the Wings of the Holy Spirit, that is,
thofe which he has determin'd to give him in
the Refurredtion, to make him Light and Carry
him off, whither the Spirit pleafes ; which
Wings the Souls of the Saints are thought wor-
thy tD have at prefent, as flying up in their Mind
into the Heavenly Wifdom. For the World of
Chriftians is quite of Another kind $ Theirs is a
different Table, and another Sort of Raiment,
and another fort of Enjoyment, and another Fei-
lowfhip, and another Set of Thoughts. Where-
fore alio They are Better than all Mankind be-
fidesj and are thought worthy of Receiving the
Vertue of thefe at prefent in their Souls, thro'
the Holy Ghoft. Wherefore in the Refurrec-
tion their Bodies alfo mall be thought worthy
of thofe good things of the Spirit, and Mix
with that Glory which the Souls they belong to
* The Printed Copies read rwVss, the Manuicript r^Vs5 ;
I have taken in both.
f The Manufcript reads ^eue^etiWtj*
have
of Mac arivs the Egyptian. iji
have in this Life actually had Experience of
already.
Therefore ought everyone of us to Strive, and
take true Pains, and be Diligent in All Vertue,
and to Believe and to Seek it of the Lord -, that
the inward Man may be made Partaker of that
Glory in this prefentLifc, and that the Soul may
have its %Felhtwjhip in that Holincfs of the Spi- g * Joh-i»
lit, that being cleans'd from the * Filth of Sin, 3-
we may have at the RcfurrccHon alfo where-
withal to Cover our Naked Bodies as they Rife,
Veil our Blemiihes, Quicken us, and Rcrrefh us
to all Eternity in the Kingdom of Heaven. For
Chrift hwill come down from Heaven, andRaifehlTfcf.iv.
to Life all the Kindred of Adam that have Slept l6,
from the Beginning of the World, according to
the Holy Scriptures. And he (hall Separate them
all into Two Diviflons -, and them that have his
own Mark, that is to lay, the Seal of the Spirit,
thefe He iTiall call to as his own Peculiar, and
place them on hist Right Hand. For my Sheep, fMat.xxv.
fays he, hear my Voice, and I Know them that are i?,2Lpv'
Mine, and am Known of Mine. And then i rial I j 27"
the Bodies of Thefe be Surrounded with a Divine iCor.xni.
Glory k from their Good Works, and themfelves I2-
fliall be Full of the Glory of the Spirit, which '^^
they have had in their Souls in this prefent Life. par^ ^j,
So that being thus Glorified in the Divine Light, Rev. xix.
and fnatch'd away to meet the Lord in the1 Air, S.
ive, as it is x written, Jloall ever be with the Lord, ' lThef-ir'
Reigning together with Him to Ages of Ages
without End. Amen.
* The Manufcript reads **» Uvm in the Plural 3 which, if
the true Reading, may poiTibly intend the difrinct Pollution of
Spirit, Soul, and Body, ariiing from the Lujis of 'the Fie fh, theLufls
of the Eye, and the Pride of Life. Comp. i Johnii. 16. with
i ThefT. v. 23.
L 4 Homily
ij2 The Spiritual Homilies
Homily VI.
They that are willing to Tleafe God, ought
to make their Trayers in Teace and Silence,
and Meeknefs and Wifdom ; left by UJing
Noife> they give Offence to all But with-
all the Homily contains two Queftions,
Whether the Thrones and Crowns are Crea-
tures y and concerning the Twelve Thrones
of Ifrael.
p^HEY that come to the Lord, ought to
g!|TJ|| make their Prayers in Silence and Peace,
|||^§ff| and great Compofure, and not with In-
decent and Conrus'd Clamours , but wait-
ing upon the Lord with Anguifh of Heart, and
Thoughts of Sobriety. And as in the cafe of Tome
Bad Diftempers, when the Patient is fbrc'd to be
Cauteriz'd, and to be under the Surgeon's Hands,
^ this Perfon with Courage and Patience under-
goes the Pain of the Operation, keeping himfelf
under due Reflraint, without anyTrouble or Dis-
turbance; Whereas there are others in the fame
Painful Circumflances, that while they are Cau-
terizing, or under the Surgeon's Operation, make
Indecent Noifes : And yet the Pain is the very
Same both in him that makes the Outcry, and
in him that maketh none at all y in him that Stirs,
and him that is Still. Thus there are fome in
Trouble and Affliction, and carry it oft with
great Sedatenefs, keeping their Mind within the
* The Printed Copies read *t&>s, Thus, which certainly ought
to be jr©-, This Perfon, as Fiats in the Paris Verilon renders it.
Bounds
Vi.
2.
o/Macarius the Egyptian. 153
Bounds of Thought. But others there are un-
der the fame Affliction, who not bearing it with
any tolerable Temper, pour out their Prayers
With Tumult and Difturbance, fo as that who-
ever hear, are offended. There are others yet
under no Uneafinefs at all, that out of Oftcnta-
tion however, or Singularity, Indulge themfclves
in diforderly Cries, as if by thefe they could Re-
commend themfelves to God.
But it is by no means allowable for any Ser-
vant of God to be in fo Great Diforder > but in
all Meeknefs and Wifdom, as the a prophet hath a Ifa. lx
Exprefs'd it , To whom floall I look, but to him
that is Meek and of a ghiict Spirit , and 1? embleth
at my Word ? And in the Days of Mofes b and b Ex- *»
Elias do we find in the Manifeftation made to i K^'xix
them, that when there was a Large Attendance u i2-
of Trumpets and Powers before the Majefty of
the Lord, the Prefence of the Lord was diftin-
guiuYd thro' them all, and Manifefted in Peace,
in Stilnefs, and in Reft. For behold, fays c the '
Text, the Voice of a Small Breath, and in that
the Lord was. Wherefore the Lord's Reft is
difcover'd to be in Peace and Compofure. ' For
as the Foundation is which a Man has laid, and
the Beginning which he has made : So he holds
out to the laft. If he Begins his Prayer at firft
with Whine and Noife, he will hold on the fame
Cuftom to the End : But fince the Lord has a
Love for Man, He gives his AfTiftance to this
Perfon notwithstanding. Thefe therefore, thro'
the Encouragement or Grace, have kept up the
fame ufual Manner to the End j but it is evi-
dent, that this is the Part of Idiots, by reafon
that they both give Scandal to others, and
are themfelves in great Diforder while they
Pray.
But
ibid.
ij4 T%e Spiritual Homilies
But the True Foundation of Prayer is TIji%
To take heed to our Thoughts, and make our
Prayers in great Calmnefs and Peace, ib as that
neither they that are without may take Offence.
For this Perfon, if he fhould receive the Grace
of God and Perfection, will offer up his Prayers
in Quiet throughout, and will Edify many more.
diCor.xiv.a/r(?r qoci js not fjoe Jiuthor of Confufton^ but of
^>' Peace. For they that deal in Noife, -are like to
the Mailers of the Foreihip, in not being able to
Pray every where, neither in the Churches, nor
yet in the Villages, unlefs it be perhaps in the
Deferts, exactly according to their own Humour.
. But they that pray Quietly, Edify all in every
Place. For a Man's whole Care fhould be taken
up about his Thoughts, and in cutting away that
Matter of Evil Suggeflions with which they are
Clogg'd y and in Forcing himfelf to God, and
fPn*xxiii-not following the e Dictates of his own Thoughts,
4- but to Collect them as they Rove, from every
Quarter, Diftinguifhing thole which are Natural
from them that are Wicked. For the Soul that
fRom.vii.is under f Sin? approaches very near to a Great
J4- Wood upon a Mountain, or the Reeds in a Ri-
ver, or the Thickets of Thorns, or Woods. They
therefore that have any Mind to pafs thro' that
Place, ought to hold out their Hands, and by
Force and Labour to move away the Wood that
furrounds them . Thus alfo is there a Wood of
Thoughts, which inclofe the Soul from the ad-
verfe Power. There is Need therefore of Great
Diligence and Application of Mind to Diitinguifri
thole Foreign thoughts of the Adverfe Power. For
there is one that, Trailing in his own Ability,
thinks to Fell thofe Mountains that furround him
of himfelf. But another that governs his Mind
withCompofure and Difcretion, and he without
the lead Fatigue to himfelf, Finifhes his Work be-
yond
a/Macarius the Egyptian. ijvy
yond him. Thus alfo in the Matter of Prayers,
ibme there are that Ufe themfelves to unbecoming
Noifes, as if they Depended upon Strength of
Body, never regarding the Wandrings of their
Thoughts, but imagining the Work done Com-
pleatly well by their own Power. But there are
others alfo that look well to their Thoughts, and
Finifh the whole Conflict within. Thefe by
their Understanding and Difcernment are able to
Rectify, and to Shake off the InfurrecHons of the
Thoughts, and to Walk # according to the Will
of the Lord. We find too by the Apoftle, g That s i Cor.xiv,
he that Speaketh with Tongues, Edafieth him f elf •> 4> 5-
but he that Prophefieth, Edifieth the Church -> and
he that Prophefieth, is Greater than he that Speak-
eth nnith Tongues. Every one therefore will chufe
to Edify others, and be thought Worthy of the
Kingdom of Heaven.
Queft. Becaufe fome tell us, that the Thrones
and Crowns are Creatures, and not Spirits, how
ought we to under ft and them ?
Anfw. The Throne of the Godhead is our
Mind. And again, the Throne of the Mind is
the Godhead and the Spirit. But even Satan in
like manner, and the Powers and the Rulers of
Darknefs, from the Tranfgreflion of the Com-
mandment, have Seated themfelves in the Heart,
and Mind, and Body of Adam, as their proper
Throne. For this very Reafon therefore the
Lord came, and took a Body of the Virgin. For
had it been his Pleafure to come down among us
in the Naked Godhead, who could poflibly have
Eorn it ? But thro' the Organ of the Body did
HeConverfe with Mankind. Wherefore He re-
mov'd thofe Spirits of Wickednefs that had
• The Iranckfort and the Folio Editions, and Dr. Tritius read
uira ; but the Manufcript and the Paris Edition, k*t?.
taken
1 5 6 TJoe Spiritual Homilies
taken up their Seats in the Body, from the
Thrones of the Mind and Thoughts, where their
Converfation was -> and the Lord Cleans' d the
hHcb. ix. h Confcience, and made the Mind, the Thoughts,
J4" and the Body a 'Throne to Himfelf.
;Mat.xix. Queft. What is it then which he'1 fetid, Ye fid all
28# Sit upon Twelve Thrones, judging the Twelve Trifys
o/lfrael?
Anfw. This we find was actually Done upon
Earth, when the Lord was taken up into Heaven.
For He Cent the Spirit the Comforter upon the
Twelve Apoftles, and that Holy Power which
came down, pitch'd its Tent, and Sat upon the
Thrones of their Minds. But becaufe they that
f A&s ii. flood by faid, k Thefi are full of New Wine;
*3- Peter hereupon began to Judge them fpeaking
'ver. 22, of Jefus$ ] A Man Mighty in Words and Signs,
23. Him have ye Crucified, hanging him upon a Tree.
And behold ! He doth Wonders there alfo ; He
Breaketh thro' the Stones of the Sepulchres, and
m Joel ii. Raifeth the Dead. For it is m written, In the
28. laft Days I will pour out of my Spirit upon all
Adsii.17. Flejh, and your Sons and your Daughters flo all Pro-
phefy. Many therefore having been Inftructed
n A&s ii. by Peter, came to n Repentance, infomuch that
37—41. the World was become New, the Elect of
God.
You fee how the Beginning of the Judgment
appear'd. For there the World appear -d New.
For thus was the Power given to them of Sitting
in this World, and pairing Judgment. Notwith-
standing that they are yet to Sit and Do Judg-
ment at the Coming of the Lord, at the Refur-
rection of the Dead. It is Done even here alfo,
the Holy Spirit being Seated on the Thrones of
their Minds.
But neither are the Diadems which Chriftians
fliall then receive, Creatures. And they that fay
they
of Mac arius the Egyptian. 157
they are, fay 111. But the Spirit which is n Tranf- n Rom.xii.
form'd iheweth thefe things. What iaith the •*• ...
A\>ott\z Paul concerning the Heavenly Jei Uj h n ? 2 °g ni*
That fie is the ° Mother of us all, in * whom we are« Gal.'iv.
Agreed. But as to the Garment which Chrifti- 16.
ans wear, the Spirit it felf doth manifeltly Qoath
them in the Name of the Father, and of the
Son, and of the Holy Ghoft. Amen.
Homily VII.
Concerning the Goodnefs of C hkist to-
wards Man. This Homily doth alfo con-
tain fome Queftions and Anfwers next to
I Impertinent or Vain.
S a Man, whom we will fuppofe to go
into a Royal Palace and fee the Hiftory-
Pieces which arc there, and the Noble
Furniture, iheTreafures laid up in one
Place, and Variety of other things in others > and
that he is made to Sic down at Table with the
King, and to have the moil: Delicious Meats and
Drinks fet before him, ana to be Entertain'd
eveiy manner of way with Sights and Ornaments :
but after all this, is Divorc'd thence, and found
to be driven into Places that are Ncifome -y Or,
as a Virgin that for Beauty, andWifdom, and
Fortune excels the reft of her Sex, but takes in
a Man that is Indigent, Mean, and Unfightly,
* The Manufcript inftead of l Ttwot*oXoySfdft reads «'? %»
f See the Prologomena, Objecltffx. where this Cenfure is par-
ticularly taken into Conflderation.
i cloath'd
i j 8 The Spiritual Homilies
*2,ech.iii. cloath'd with Rags, and taking off his a filthy
3— >- Garment^ cloaths him with Royal Apparel, and
puts a Diadem upon his Head, and her felf be-
come his Confort : the Poor Man thereupon be-
gins to be itruck with Aftoniihment, and to fay,
Am I then, Wretched and Poor, and Mean and
Pitiful as I am, to have fuch a Confort as this
b Eze. xvi. Given Me ? b Thus even God himfelf hath done
i • for Miferable and Wretched Man." He hath made
c Heb. vi. him to Tajle of c another World \ and of another
f* molt Delicious kind of Food -> He hath fhewn
him the Glories and Royal Splendour, which
exceed all Defcription, thofe in Heaven. And
he at laft, upon a due Companion of thofe Spi-
ritual things with the things of this World,
Throws them all afide, whether it be a King he
fees, or Nobles, or the Wife Men, his Eyes are
not to be taken off from the Heavenly Treafure.
djJolmiv.For fmcc &God is Love9 he has receiv'd of Him
l6' the Heavenly and Divine Fire of Chrift, and he
is at Reft, and in Joy, and there is heFix'd.
Qiieft. Is Satan prefent with God0 whether in
the Air^ or among Men ?
Anfw. What Hurt doth this Sun, which is
but a Creature, and mines upon the molt. Miry
Places, Receive ? How much more is the Divine
Being Prefent with Satan^and neither Sullied, nor
Polluted ? But He hath permitted Evil to. be for
the Exercife of Mankind. But that Evil is
Darkned and Blinded, and not able to look up-
on the Purity and Finenefs of God. But if any
one £iy that Satan hath his proper place, and
God too His, he makes Him to be Circumicrib'd
even as far at leaft as that Region where the wick-
ed one dwells. But we certainly fay that Good
is neither Circumfcrib'd, nor Comprehended, and
that all things are Contain'd in it, and yet the
Good is not DehTd by the Evil. What then,
i becaufe
o/Macarius the Egyptian. 159
becaufe the Heavens, and the Sun, and the Moun-
tains are in God himfelf, and e Subfift by Him,'2 Pet. Hi.
are they therefore God ? No. The Creatures are*"*
Confin'd to their own Order j and the Maker
himfelf who is Prcfent with his Creatures, is
God.
Queft. Since Sin is Transform' d into an Angel
of Light, and bears a near Refemblance to Grace,
how fiali a Man know the Wiles of the Devil,
and when to Embrace and Diftinguijh the Workings
of Grace ?
Anfw. Whatever is of Grace is attended with
fJoy, with Peace, with Love, with Truth. f Gal.v.
The Truth it * felf forces a Man to Seek after 22, 22.
Truth. But the Appearances of Sin, are Difor-
der'd, and carry nothing in them of Love an$
Joy towards God. For as Succhorie is like Let-
tice, when yet the one is Sweet, the other Bit-
ter : So in Grace it felf, there is a Refemblance
of Truth, and there is the very Subftance of
Truth it felf. As for inftance, there is the
Brightnefs of the Sun, and the Body of the Sun,
but the Brightnefs appears after one manner, and
the Light that is Lodg'd in the Body after
another. Again, a Lamp illuminates an Houfe,
but the Luftre that Shines all about is one thing,
and the Brighter and Clearer Light in the Body
of the Lamp is another. So are the things of
Grace, when a Man his as it were a diftant
View of them, and Rejoices in the View : But
he is quite another Perfon when the Divine
Power enters into him Seizing all his Members
and his Heart, and Captivates his Mind to the
Love of God. When they took Peter and
8 Thru ft him intoPrifon, as he was mut in faft, gAfts ..
the Angel came, and broke off his Chains, and4>^)7i9/
* The Manuscript reads torr«<
brought
i6o The Spiritual Homilies
brought him out, but he being as in an Ecftacy,
thought he had feen a Villon.
Que ft. But how do they Fall that are Influenced
by the Grace of God ?
Anfw. Our very Thoughts however Pure, do
in their own Nature Sub fide and Fall. For a
■ Man begins to be Lifted up, to Cenfure and to
hjohnix. fay9 You h are a Sinner ; but to Efteem himfelf
Luk xviii Rignteous- You don't know what Paul 'l faith,
IK " ' There ivas given unto me a Thorn in the Flefh, the
1 2 Cor. Meffenger of Satan, to Buffet me, left I Jhou'd be
x"- 7- Lifted up above Me a fur e. For there is even in
pure Nature a Tendency to Self-Elevation.
Quell. Can a Man by means of the Light fee
his own Soul, fince there are fome that take away
all Revelation, and affirm that Vifion is merely
thro1 Knowledge and Senfe ?
Anfw. There is Senfe, there is Vifion, and
there is Illumination. But this Perfon that hath
the Illumination, is Greater than He that hath
Senfe. For his Mind is Illuminated, as having
receiv'd a larger Portion than the Man that hath
Senfe, onlybecaufe he hath Expcrienc'd in him-
felf the full Aflurance of Vifions. But Reve-
lation is ftill of a different Nature, where the
great Things and Myfleries of God are difcover'd
to the Soul.
Queft. Does a Man by Revelation and the Ll-
vine Light fee the Soul?
Anfw. As thefe Eyes of ours Behold the Sun*
fo do they that are Enlightned Behold the Image
of the Soul. But few Chriiiians fee # thefe
things.
Queft. Has the Soul any Shape?
Anfw. It hath an Image, and a Shape refem-
bling an Angel. For as the Angels have an
* The Manufcript reads t««Jt«s.
Image
6/Macarius the Egyptian. \6x
Image unci a Shape -, and as the Outward Man
hath its Image: So too the inward Man hath an
Image like an Angel, and a Shape anfvvering to
the outward Man.
Quell. Is the Mind one things and the Soul
another ?
Anfzv. As the Members of the Body which
are many, are call'd One Man : So alfo are the
Members of the Soul many, the Mind, the Con-
feience, the Will, and the Thoughts, thofe
which k Accufe and thofe which Excufe $ but k Rom. iti
all thefe are Compriz'd in the general Notion of lS-
Thought, and are the Members of the^oul. But
the Soul is One, the Inward Man. But as the Out-
ward Eyes difcover before them at a diftance
Thorns, Precipices, and Pits : So alfo does the Mind
being # quicker of Apprehenfion, Spy out all the
Stratagems and Defigns of the adverfe Power,
and Fortifies the Soul before hand, as being the
Eye of the Soul. Let us \ return Glory to the
Father, and to the Son, and to the Holy Ghoil,
for ever and ever. Amen.
* The Manufcript and the Paris Edition, for yo^yo^ as it
is in the other Copies, reads yogyoTegos.
* The Manufcript omits *v.
M Homily
i6z The Spiritual Homilies
Homily VIII.
Concerning thofe things that happen to Chrif
tians in the Time of Trayer, and con-
cerning the 'Degrees of TerfeEtion, name-
ly, whether it be poffible for Chriflians to
arrive at that State which is TerfeEl.
Man goes in to Bow the Knee, and his
Heart is Fill'd with a Divine Power,
and his Soul Rejoiceth with the Lord,
as the Bride with her Bridegroom ac-
■ Efai.lxii. cording to the Word of Efaias, * As the Bride-
groom Rejoiceth over his Bride^ Jo /hall the Lord
Rejoice over thee. It happens then that this Per-
fon who has been Burled all day long, gives him-
felf at a certain Hour to Prayer, and the Inward
Man is Snatch'd away to yet farther Devotion,
into the Unfathomable Depth of that World in
much Sweetnefs, infomuch that his whole Mind
is Eftrang'd, being Rais'd and carried off thither,
fo that for that time there is a Cloud of Obli-
vion upon the Thoughts of the Earthly Wis-
dom, by reafon that his Thoughts are Fill'd with
Divine and Heavenly Things, Things Infinite
and Incomprehensible, certain wonderful Things
which are impoiTibleto beUtter'd by the Mouth
of Man, fo that what he Prays and Says at that
time is, wou'd to God my Soul were gone along
with my Prayer !
Queft. Does a Man at all times Enter thus far
into thofe 'Things ?
Anfw. Grace indeed is incefTantly Prefent and
has taken Root, and 'is work'd up with us from
our tender Years, and is become as it were Na-
tural
a/Macarius the Egyptian. 163
fcural and Blended with us, it being as effectually
Prefent with Man as if it were One Subitance
with him. But it is after divers Manners that
it Conducts the Man for his Advantage, as it
pleafes 5 fometimes the Fire Flames out and Kindles
with greater Strength •, but at other times more
Slow and Gentle. And even the Self-fame Light
at certain Scaions Burns with a iironger Heat
and Flame, but at others the Fire Abates and
Burns but Dim. And this very Lamp (of Grace)
which is ever Burning and Shining out, whenever
it is Brightned up,it is more ftrongly Enkindled by
an extraordinary * Infuilon of the Love of God j
But again it is Imparted in meafure, and then the
Light that is Prefent is comparatively Dull.
Farther yet, by means of the Light there has
appear'd to fome the Sign f of the Crofs, and that
too has been Faftned to the Inward Man. At
another time again a Man in the very midft of
Prayer has been as it were in an Ecftacy, and
been found {landing at the xAltar in a Church -y *
and there have been Three Loaves brought to
fuch a one Leaven'd as it were with b Oil, andbLev.ii.4:
the more He has Eaten, the Bread has Encreas'd vii. 12.
and Grown the more. At another time again Numb- VI».
there has been as it were a Garment c of Light,^^;
fuch as there is not upon Earth in this Life, nei- Xyii. 2.
ther can be prepar'd by the a Hands of Men. <* Mark ucj
For as when the Lord went up into the Moun-3.
tain with John and Peter ^ He Chang 'd his Raiment ,
and made it to appear as the Lightning : Even
thus was that Garment ; and the Man that was
* Literally it is thus, viz. The more it is E?ihindled from an
tbriety of the Love of God , concerning which ExprelTion, fee
the Introduction, p.fy.^ il.
f See the Introduction. h.± y.£ £<mc.
* See the Introduction.
M z » Cloth"d
164 r^9e Spiritual Homilies
* Cloth'd with it, wondrcd and was AftoninVct
at it. At another Seafon the very Light which
was Shining in his Heart, has difclos'd a yet more
Inward, Profound, and ConceaPd Light, info-
much that the whole Man being Abforpt in
that Sweetneis and Contemplation, was Mailer
of himfelf no longer, but was to this World as
a mere Fool and Barbarian, by reafon of the Su-
perabundant Love and Sweetnefs, and by reafon
of the Hidden Myfteries. So that thePerfon be-
ing for that time Set at Liberty, arrives to fuch
Degrees of Perfection as to become Pure and
Free from Sin. But after all this Grace has with-
drawn it felf, and the Vail of the adverfe Power
has come upon him -> But it appears in part how-
ever, and he Hands in one of the lower Rounds
of Perfection.
So that, as we may fay, a Man ought to get
over Twelve gradual Steps, and arrive at Per-
fection. A Man in time does attain to that De-
gree and Come to Perfection. Again Grace
gives way, and comes down a Step lower, and
has made fome Stay upon the Eleven (inferior
Rounds.) But one that is Rich in Grace, at all
times, by Night and by Day, continues in a per-
fect State, Free and Pure, Ever Captivated, and
in Elevation.
But now if the Man, that has had thofe won-
derful things fhewn him, and had Experience of
them, ihou'd have them Always Prefent before
him, he wou'd not be able to Undertake the
Difpenfation of the Word, or any Burden. Nei-
ther cou'd he bear to Hear or have any Concern,
upon Occafion, for himfelf, or the Morrow :
* The printed Copies read w£ehf/Spo ■. , which certainly is
wrong : But the Manufcript uifohflposy which is Scute, and
to this agrees the Paris Veriion.
But
of Mac arius the Egyptian. i6y
But purely to Sit in a Corner in a State of E-
levation and Inebriation. So that the perfeft
Degree of all hath not been Given, that a Man
may be in a Capacity to attend the Care of the
Brethren, and the Miniitration of the Word.
Ncverthelefs the middle e JVall of Partition is bro- e Eph. \\.
ken downy and even f Death is Overcome. fT 4-
The Cafe is Thus, As there is a gloomy Kind lLxxv-8-
of Power that s hangs about a Lamp andSkreensgThe Fo-
it lightly, as the thick Air, tho' that continues ^ohcrere"
all the while Burning and Shining: * So is there t^° Mar-"
a Vail hanging about the other Lights Whence gin to Gal.
it is that this Perfon frankly owns that he is not iv.
Perfect, nor altogether Free from Sin. So that
he fays, that the Middle Wall of Partition is
taken down and Broken, and again in fome Part
that it is not taken down entirely, nor for good
and all. For there is a Seafon, when it Kindles,
and Comforts, and Refrefhes in a greater de-
gree. There is again a Seafon when it is kept
under and difcovers but little Life, as Grace it
felf difpenfes to Man for his Advantage. .
But who everarriv'd to that Degree which is
Perfecl:, in the feveral Seafons, (of Grace) and
hath had a Taft. and Experience of that World ?
For as yet I have not Seen lb much, as one that
is a Chriltian, or Free. But tho' a Man is even
Refreih'd with Grace, and Enters into Myile-
ries and Revelations, and into the Great Sweet-
nefs of Grace, Sin notwithstanding is ftiil Pre-
fent within. But they by reafon of the h j£#-hiQ6r.ir.
ccedingGrace^ and the Light that is in them ima- T4-
gine thcmfelves to be Free and Perfecl:, being for
Want of Experience deceiv'd, fince they Enjoy
the Influence of Grace. But as yet I have not •
* All the printed Copies here read iq^eed aearta, but it
mufl certainly be *t*$.
M 3 Seen
166 The Spiritual Homilies
Seen fo much as One that is Free. For I have
my felf in fome meafure, at certain times, come
up to that Degree -, and I know from what I
have learnt, that there is no fuch thing as a Per-
feft Man.
Queft. Do you tell us in what Degrees you are ?
Anfw. After the Sign of the Crofs, Grace in
this prefent Life Operates thus, # It Calms all the
Members and the Heart, fo that the Soul, out
of the Abundance of Joy, feems like a little
Child, confeious of No 111 ; and the Man no
longer Condemns the Gentile, or the Jew, or the
Man of the World. But the inward Man looks
upon all with an Eye of Purity, and the Man
Rejoices over the whole World, and defires to
Refpect and Love -f All, the Gentiles, as the
** Jews. At another time, as the Son of a
King, he confides in the Son of God as his own
'iIf. ix. 6. i Father, and the Doors are opened to him, and
* John xiv. in he goes into k many Manfions. And the farther
2* he goes in, they are again Opened to him, in
proportion, from One Hundred Manfions to an
Hundred others, and He is Rich. And the more
he is Enrich'd, there are again others, and thofe
newer Wonders, Difcover'd to him. iVnd He is
Entrufted as the Son and Heir, with things that
cannot be Spoken by Humane Nature, nor be
Pronounc'd by the Mouth and Tongue. Glory
be to God ! Amen.
* The printed Copies infert ^ here, v, hich the Manufcript
omits.
f The Manufcript for sraV^s reads sr*v7«j.
** The Manufcript for §t reads #$,
Homily
of Macarius the Egyptian. 167
Homily IX.
That theTromifes andTrophecies of God are
Fulfill' d thro3 all the Variety of Trials and
Temptations. And that We, by continu-
ally waiting upon God alone, are Redeem' d
from the Molefiations of the TVickedOne.
HE Spiritual Energy of the Grace of
God, which is in the Soul, performs its
Work with much Long-mffering, and
Wifdom, and a Myftical Difpenfation of
the Mind, the Man in the interim Struggling at
certain Seafons in much Patience. And then is
the Work of Grace plainly fhewn to be Perfect
in him, when the Free Determination of his Will
is Mani felled thro' Variety of Temptations to be
Acceptable to the Spirit, and he has given Proof
of his Experience and Patience time after time.
But the whole Conduct of this Matter we fhall
fet before you from the undeniable Examples in
Holy Scripture.
What I alTert, is much the fame with what
we find in Jofepb. After how many Times and
Seafons was it that the determinate Will of God
concerning him was Accomplifh'd, and the Vi-
iions were FulfilPd ? And what a SuccefHon of
antecedent Labours, Afflictions, and Strcights
were appointed for his Purgation ? And how No -
bly did he Bear up under All ? And being found ■ Gen. ill
by God to have been in every particular an Ap- 4°-..
prov'd and Faithful Servant, he then became theAfts vn*
a King of JEgypt} he b NouriJJfd his pwn Family %* Gea!xlv
M 4 and a'
i68 The Spiritual Homilies
and the Prophecy of the */^/£ww, and the Will of
God, which was Foretold, were Both Fulfill'd
after long Time and a Variety of Difpeniation.
In like manner as to David^ God Anointed
a t Sam. him to be a King by Samuel the Prophet. And
bxvl> *3' when he was Anointed, then did he b Fly from
IO# 'Saul^ who perfued him to take away his Life.
p— — xxiii.And where then was God's Anointing? And
7> lT- where the Promife that look'd as if it meant to
_xxvi. t x|ce Yjffeit immediately ? For after he had been
Anointed, then was he grievoufly Afflicted, wan-
c Hebr. xi. drmg about in c Deferts, and deftitute even of
d j |am a Bread, and flying to the e Gentiles for Refuge,
xxi. 3, 4, by reafon of the Defign of Saul againft him. The
j, 6. very Man whom God Anointed to be King, was
! — IO- yet involved in fuch Great AfHicbions. At length
in a Succeflion of Times having been Tried, and
Afflicted, and Tempted, and having exercis'd an
unwearied Patience, having Believed in God once
for all, and pofTefs'd himfelf with a Full Afl lirance
to this Effeft : What God has done for me by his
Prophet in Anointing Mc^ and what God hath /aid
Jhould come to pafs concerning me^ muft without all
doubt fo come to pafs. At lail, thro' much Long-
Suffering, the Will of God was Brought about,
f 2Samii. an<j David after many Trials actually f Reign'd.
4- And then was the Word of God Manifeiled, and
the Anointing which was done by the Prophet?
was plainly prov'd to be Firm and True.
Likewife in the Cafe of Mofes, God having
Fore-known and Fore-ordain'd this Perfon for the
Governour and Deliverer of the People, made
« Exod. ii. him to become the 8 Son of Pharaoh's Daughter,
10.
* The running Text of the Manufeript reads c^^eirm tho'
in the Margin, I confers, we are dire6ted to read ao^rm the
Inytfible Things (with all the Printed Copies j) and Jofeph's
Dreams or Virions may therefore be ftiied Irwifime, becaufe mt
Frobable in the Eye of Man. SceGen.xxxvii. 8, 10.
and
0/"Macarius the Egyptian. 169
and he was Brought up to the Wealth^ and Glo-
ry, and Plcafurc of a King, being h Learned in alt A<fh V1I<
the JVifdom of the ^Egyptians, and being grown 22*
up to Man, and become # Great, he 'Refus'd all 'Hebr. xi.
thole things, chufing rather the Afflictions and 24-
Reproaches of Chrif, according to the Words of
the k'Apoftfe, than to Enjoy the Plea fires of Sink — *.-*J!
for a Seafon. And when once he came to Fly l6'
from ./Egypt, how long a time did he fpend in
the Bufineis of a l Shepherd, who was a King's1 Ex. ii. 21.
Son at the fame time, and Bred up to the Plea- — m- "•
fords and Delicacies of a Court ? Ariel thus at laffc
being found, thro' much Long-differing, to be
Approv'd of God, and m Faithful, as having un-mHeb. SL
dergone manv Temptations, he became the11 De- z- ..
tiverer, and "° Leader, and p King of Ifrael, and um '
was by God expreily declar'd a <i God to Pharaoh. n£x
For by Him did God Smite JEgypt, and mew
r Great and Wonderful Things f upon Pharaoh,°?n™1
and in the iffue f Drown'd the ^Egyptians in thePD2°* .
Sea. Behold, after how many Times the Will Xxxiii.$\
and Purpofe of God was plainly Difcover'd, and 1 Exod.vii.
after how many Trials and Afflictions it was Ac- '•
complim'd. " r^d*v;K
The fame we have Exemplified in Abraham. __\- IO
How many Years before-hand had God promis'd ' . xiv.
to give him a t Son, and yet gave him none for 26 — 30.
all that immediately ; but v Trials and Tcmpta- ' Gcn* xv'
tions Befel him in the mean time many Years? t'Xvil
And he took all that came upon him with a per- ^_s.
fevering Patience, apd tt ftrengtherfd himfclf in xviii.
Faith, being fully perfuaded, that He who made the v ' °» cV.
2.
* The Folio and Frankfort, and the Lip/rc Editions, here inferfu Rom jv>
viV« which yet is not in the Magufcript, nor. Edition 0^18,19,20]
Morehus, tho' it is plainly taken from {&£,*!. 24. where sr<V« 2 j
occurs j and then it fkould be thus, liz. And by Faith, when
become Great, he Refusal, &c.
f The Marrjfcript here for 7r» reads «V.
Promife
7.
xod.iii.
o.
17 o The Spiritual Homilies
. Tit. i. 2. Promife not being in a x Capacity to Lie, will make
his own Word Good, And thus being found Faith-
ful, he obtain'd to the Promife.
After the fame manner alfo was Noah in the
*Gen. v. yFive Hundredth Year of his Life, commanded
3 V by God to prepare the Ark, who had told him
mm V1, 8' He would bring a Flood upon the Earth j and
yet it was in his Six Hundredth Year that He
brought it. He waited long a full Hundred
Years, not doubting in the leaft, whether God
would do as he had laid, or not : But being once
for all Eftablifh'd in a Firm Belief, that whatever
God had fpoken would without all queffion
come to pafs. And being thus Approv'd for the
Purpofe of his Heart, in Faith and Patience, and
**Pet.ii. much 2 Long-fufFering, He alone was fav'd with
8* his Houfe, having kept the Commandment be-
yond Exception.
Thefe Proofs have we brought out of the
Scriptures, in order to make it plain beyond dif-
pute, that the Energy of the Grace or God in
Man, and the Gift of the Holy Spirit, which
the Faithful Soul is thought worthy to Receive,
is attended with great Conflict, much Patience,
and Long-fufFering, and Temptations, and Trials >
the genuine Inclinations of the Will being Tried
by all manner of Afflictions. And if fhe Grieves
not the Spirit in any kind, but Harmonizes with
Grace throughout all the Commandments, then
is (lie thought worthy to be Set at Liberty from
her Afflictions, and Receives the Fulnefs of the
Adoption of the Spirit, and that which is fpoken
of in a Myftery, and of the Spiritual Riches, and
of the JVifdom which is not of this World, which
they who are Chriilians indeed become Partakers
of.
Wherefore alfo thefe Differ in all refpe&s
from all the Men who have the Spirit of the
World,
a/Macarius the Egyptian. 171
World, the Men of Prudence, Underftanding
and Wifdom. For fuch a one pafTeth a Judgment
upon all Men, as it is a written, He knowcth every2 1 Cor.ii.
Man, whence he [peaks, and where his Station '-S^1^
and what the Degrees he is in. But not a Man J^^
of thofe that have the Spirit of the World is able
to Know andDifcern Him, unlcfs He only who
has the Like Heavenly Spirit of the Godhead,
He knows his Like, as the Apoftle Hpeaks, Com-b — v. 13.
paring Spiritual Things with Spiritual But c thec —v. 14.
Animal Man receiver h not the Things of the Spirit
of God. For they are FooliJJmefs to him. But d he d —v. rj,
that is Spiritual, difcerneth all * Men^ yet he him-
felf is difcemed of no Man. Such a one as this
looks upon all the Glorious things of the World,
its Wealth, Delicacies, and Univerfal Pleafure,
and even Knowledge it felf, and every thing that
belongs to this prefent State, as Abominable and
Deteftable.
For as a Man that Burns with a Fever, what-
ever you bring him to Eat or Drink, tho' never
fo Pleafant, he Abominates and thrufts it from
him, becaufe he Burns with the Fever, and is
much Tormented with it. After the felf-fame
manner they alfo that Burn with the Heavenly,
Holy, and Noble Defire of the Spirit, and are
Wounded in the Soul with an Affection for the
Love of God, and ftrongly Influenc'd with that
Divine and Heavenly Fire, which the Lord e came e Luke xif„
to fend upon Earth, and whofe Will it is it floould 49-
fpeedily be Kindled -, and Flame out into the Hea-
venly Defire of Chrift, as was faid before ; thefe,
I fay, Etleem all the Glorious and Prctious
* All the Printed Copies read ?r«v&, with the common Co-
pies of the Greek Teftament. But the iManufcript reads n-uv&s,
a Reading which Dr. Mills vindicates from Iren&ns and Tbeodorct,
and which perhaps better fuits with the running Senfe of Ma-
cmus here.
things
172- 7#<? Spiritual Homilies
things of this prefent World, as things to be Ab-
horr'd and Hated, by reafon of that Fire of the
Love of Chrift. that PofTeffes them, and Kindles
and Inflames them with a Difpofition for God,
and with the Heavenly good things of Love.
From which Love, Nothing of all that is in
Heaven, or upon the Earth, or under the Earth,
fhall be able to Separate thefe, as the Apoitle
% Ro. viii. Paul hath Teftified, £ Who Jball Separate Us from
35 *• the Love of Chrift ? and fo on.
But it is never known, that any one finds the
« Luke xxi. g PoJJeJJion of his own Soul^ and of the Heavenly
*9' Spirit of Love, unlefs he Alienate himielf from
all things that are properly of this World , give
himfelf Entirely up to Seek after the Love of
Chrift y and his Mind be Diiengag'd from Ma-
terial* Cares and Earthly I ntanglements : that he
may be wholly taken up with that one Aim ia
view, Regulating thefe things by All the Com-
mandments, that fo his whole Concern, and
Search, and Engagement, and the Employ of his
Soul be laid out upon finding out that Intellect
h Compare tua\ Subftance , how it ought to be h Adorn'd
Pr0Ic 9t w^ tne PrecePts of every Vertue, and theHea-
j o. jer'.venly Ornament of the Spirit, and the Commu-
ii. 32. andnion of the Purity and Sanclification of Chrift;
iPet.iii.4. that a Man having difcarded All, and cut off
, J |ohn j from himfelf all the Impediments of Matter and
3. the Earth, and Carnal Love, and coming off
from Natural Affection, whether for Parents or
other Relations, may not allow his Mind to be
taken up with any thing elfe, or be drawn off,
whether by Government, or Glory, or the Ho-
nours, or Carnal Friend ihips of the World, or
any other Earthly Cares : But let his whole Mind
entirely Confine its Care and Anxiety to the
* The Manufcript and Paris Copy infert here /uf&tjttv alv.
Searching
a/Macarius the Egyptian. 173
Searching out of the Intellectual Subitance of the
Soul, and wholly and entirely wait in the Hope
and Expectation of the Coming of the Spirit up-
on it, juft as the Lord k faith, In your Patience k Luk.xxi.
po/fefs your Souls. And again, 1 Seek the Kingdom ^ T9-
of God, and all thefe things fh all be Added unto' Matt- VI*
you.
And it is pofTible, that a Perfon that thus
Strives, and looks continually to himfelf, whe-
ther in Prayer, or Obedience, orfomeWork or
other relating to God, may be able to Efcape the
Darknefs. of the Wicked Devils. For the Mind
that neglects not the Searching into it felf, and
Seeking after the Lord, is able to PorTefs its Soul
(when once its Corrupt Affections are Deitroy'd)
by Captivating it felf to the Lord ever by Force
and a Forward Mind, and by Cleaving to Him,
as it is m faid, Bringing e-very Thought into Capti- m i Cor. x±
vity, to the Obedience of Chrift : That by means S-
of fuch a Conflict, and Defire, and Seeking, the
Mind may be thought * worthy to be with .the
Lord in one Spirit, which is the Gift and Grace
of Chrift, having Refted in the Vefiel of the
Soul, which hasPrepar'd her felf for every good
Work, and does no n defpite unto the Spirit of the n Hebr, x.
Lord, by its own Self-Will, and theRefvcries of *9«
this World," or by its Dignities, or Principalities,
or Peculiarities of Opinion, or Carnal Pleafures,
or the Combinations and Fellowship of Wicked
Men.
For it is an Acceptable thing, if the Soul fo
Devotes her whole Self to the Lord, and Cleaves
to Him only, and Walks in his Commands with-
out the kait Forgetfulnefs, and duly Honouis the
Spirit of Chrift, which hath come down upon
and Overihadow'd her, as to be thought worthy
* The Manufcript reads xasr*|<w^.
to
174 *^°e Spiritual Homilies
to become One Spirit, and One Composition
* i Cor. vi. with Him, even as the ° Apoftle fpeaks, He that is
17- joined to the Lord, is One Spirit. But if any one
p Mat. xiii. give himfelf up to * Cares p, or Glory, orDomi-
12- nion, or be Sollicitous after the Honours that
come from Men, andHunteth after thefe things 5
or if his Soul gives in to the Medley and Confu-
fion of Earthly Thoughts 5 or be Tied down to
any thing of this World, and Kept Fall by it >
and fuch a Soul afterwards Should defire to make
an Elopement, and Efcape, and get j" clean off
from the Darknefs of the Affections, in which it
is detained by wicked Powers ; I fay, it will not
be able to do it, by reafon of its Loving and Do-
ing the Will of Darknefs, and not perfectly Ha-
ting the Practices that are Evil.
Let us therefore Prepare our felves to come to
the Lord with a Full Intention and Undivided
Will, and to be Followers of Chrift, to the end
that we may Perform whatever appears to be his
Will, and be Mindful of All his Commandments
to Do them, and having Divorc'd our whole
felves from the Love of the World, may Direct
our Souls Only to Him, and keep in our Mind
a clofe Applicacion to, and Concern for, and
Search after Him Only. But and if by means of
the Body, we mould happen to go off a fmall
matter from a ftricTt Regard to the Command-
ments of God, and our Obedience to Him j let
the Mind however by no means Depart from its
Love, and Search, and Defire after the Lord,
that Striving with a Mind fo Affected, and go-
ing on with a juft Senfe in the Way of Righte-
ouihefs, and taking Heed at all times to our
+ The Manufcript reads peeJinvxs.
t The Manufcript, for iJzehsircv, as it is in all the Printed
Copies, reads e|«A^«i«
Selves,
o/Macarius the Egyptian. 175
Selves, we may Obtain the Promife of his Spirit,
and be Redeenfd by Grace from that Deitruc-
tion of the * Darknels of the Affections, by
whofe Influence the Soul is Diftrefs'd 5 fo that
we may become worthy of the Eternal King-
dom, and be thought worthy to Enjoy Eternity
together with Chnif, Giving Glory to the Fa-
ther, and the Son, and the Holy Spirit for ever.
Amen.
Homily X.
The Gifts of 'Divine Grace are Treferv'dand
Improvd by an Humble Senfe of Mind,
and a Ready Will : But quite Deftrofd by
'Pride and Sloth.
|HE Souls that are Lovers of Truth and
of God, and in the Abundance of their
&§ Hope and Faith are defirous to Put on
Chriit compleatly, do not ftand in fo much need
of any Remembrance of others, nor are they
without Heavenly Defire and Love towards the
Lord, tho' they may fuffer in fome meafure a
State of Emptinefs : But being wholly and en-
tirely Nail'd to the Crofs of Chrift, they per-
ceive day after day an Experimental Senfe of their
Spiritual Advances towards the Spiritual Bride-
groom. And being wounded with an Heavenly
Defire, and actually Hungring after the Righte-
* All the Printed Copies read here r» <ncorx<;. The Manu-
fcript indeed has it not in the running Text, but in the Mar-
gin only,
3 oufnefs
xy6 The Spiritual Homilies
oufnefs of the Vertues, they have a Great and Infa-
tiable Longing for the Spirit to Shine out upon
them. Arid tho' they are thought worthy to Re*-
ceive, thro' their Faith, the Knowledge of Divine
Myileries, or are made Partakers even of the
Gladnefs of the Heavenly Grace, yet have they no
Confidence in themfelves, out of an Opinion that
they are Something : But in # proportion as they
are thought worthy of Spiritual Gifts, * by fo
much the more Infatiable is the Heavenly Defire
they are Fill'd with, and on they feek with un-
wearied Diligence > The more they are Senflble
of the Spiritual Progrefs in themfelves, the more
■f Hungry and "f Thirfty are they after the
Participation and Encreafe of Grace •, and the
Richer they Spiritually are, by fo much the more
do they fcem to themfelves to be in downright
Want, and are carried out infatiably with a Spi-
ritual Defire after the Heavenly Bridegroom, as
aEcc.xxiv. faith the % Scripture, a 'They that Eat me Jlo all yet
**• be Hungry ', and they that Drink me Jlo all yet be
Thirty.
Souls like thefe, that have a Fervent and In-
fatiable Love for the Lord, are worthy of Eter-
nal Life. Wherefore alfo they are thought
worthy of the Redemption from Vile Affecti his,
and perfectly Receive the Irradiation and Prefence
of the Holy Spirit, which is Unfpeakable, and
* The Manufcript reads here o<ru and rvrxTu*.
f The Frankfort, the Folio, and even the Paris Edition of Mo- '
+ See bis melius read here c*?r«vw *£ wh-^x which Dr. Fritius f obferves-
Preface to is not Senfe : And therefore he reads for it in his Edition «
the Homi- »"«w> *J $ty?»» which is a fufficient Reftoration of the Senie.
lies. But he adds withal, that it would be as well to read fW«vo< ^
exh^oiy thefe Words coming over again in this very Homily.
And this Con; ecture gives us the very Reading of the Bxroccian
Manufcript, which is much the Beft.
J All the Printed Copies read «-s <pnru v v&®*> ; but in the
Manufcript n ygj^is only found in the Margin,
p/Macarius the Egyptian. 177
of the b Myftical Fellowfhip in the c Fulncfs of b Compsw
having never entertained any Hopes of Receiving 16.
the Sanctification of their Heart thro' Patience and
Long-furTenng, I don't fay in part, bat in fuch a
Degree as is Perfect $ nor of Enjoying the Fel-
lowship of the Spirit in Perfection, with the ut-
molt Senfation and AfTurance j nor expected to
be Redecm'd thro' the Spirit from the Affections
which are Evil : Or again, having been once
thought worthy of Divine Grace they have yet,
being infenfibly Circumvented by the Evil Princi-
ple, given themfelves over to a fort of Carelef-
nefs and Remifnete. And the Reafon is evident,
that after they have Receiv'd the Grace of the
Spirit, and actually Enjoy the Comfort of Grace,
in Reft, Defire, and Spiritual Sweetnefs, and
have Trufted in it, they are Lifted up* and take
no farther Care, being neither of a Contrite
Heart, nor Humble Mind) neither are they in
that Degree of Freedom frdm the Paffions which
is Perfect, neither yet have they Waited with all
their utmoft Diligence and Faith, to be perfectly
Fill'd with Grace: But initead of that, they were
Full to a Sufficiency* they were completely Sa-
tisfied, and Refted in the Confolation of Grace,
Small as it was. The Progrefs fuch Souls made,
tended more to Elevation than Humility : fo that
they wereStript again of that very Gift, which
before was Vouchsafed to them, merely thro' a
carelefs Contempt of any thing farther, and the
vain Swelling or their own Opinion.
The Soul that is truly a Lover of God, and a
Lover of Chrift, tho' it does Righteous Works
without Number, demeans it fclf however, as if
it had wrought juft nothing at all, thro' the In-
N fatiablc
178 The Spiritual Homilies
fatiable Love it bcareth to the Lord. And tho*
by Failings and by Watchings it has even Mace-
rated the Body, it applies it ielf to the Perfuit of
the Vertaes flill, as it it never had Begun before
to take the lead Pains about them. Tho' it has
been thought worthy of the feveral Gifts of the
Spirit, or even been Favoured with Revelations
and Heavenly Myfteries j yet byreafon of its im-
menfe and In fatiable Love for the Lord, doth it
feem to it felf notwith (landing as if it had juft
Nothing of all this in PofTeilion : But Hungring
and Thirfling thro' Faith and Love, it is carried
on infatiably in the Perfevering Spirit of Prayer
to the Myfteries of Grace, and to every Degree
of Vertue. And being Wounded with the Love
of the Heavenly Spirit, continually exciting an
inflam'd Defire after the Heavenly Bridegroom,
thro' the Grace which is ever in it, and Longing
to be completely admitted to the Myilical and
InexprefTible Communion with him in theSanc-
tification of the Spirit j Being unveil'd in the
Face of the Soul, and looking with a ileady Eye
upon the Heavenly Bridegroom, Face to Face,
in the Light which is Spiritual, and not to be
Exprefs'd -y it mixes with Him in all the Fulnefs
of AfTurance, becomes Conformable to his Death,
ever waiting in the Abundance of Defire to Die
for the Sake of Chnil, and expecting the Full
AfTurance of Faith to Obtain under the Conduct
of the Spirit, an entire Redemption from Sin,
and the Darknefs of the Affections : That being
Purified by the Spirit, Sanctified in Soul and
Body, it may be thought Worthy to be made a
Veflel clean prepared for the Sulception of the
Heavenly Ointment, and the Refidence ofChrifl
the True and Heavenly King. And then is the
Soul made worthy of the Heavenly Life, and
from
of Macakivs the Egyptian. 179
from that Moment doth it become the Pure Ha-
bitation of the Holy Spirit.
But thefe are Heights which the Soul is not
allow'd to reach all at once, or without a Proba-
tion. But thro' many Labours, and Conflicts, and
Periods, and much Application, with variety of
Trials and Temptations, it receives Spiritual
Growth and Improvement, till at laft it comes
up to the State of an entire Exemption from its
old Affections : That holding out with a Chear-
ful and Noble Obltinacy againft every fucceed-
ing Temptation from the Evil Quarter, it may
then be thought worthy of Great Honours and
Spiritual Gifts, and the Heavenly PLiches, and
thus become an Inheriter of the Heavenly King-
dom in Chnftjeius our Lord, to whom be Glory
for Ever. Amen,
Ni Homily
180 The Spiritual Homilies
Homily XL
That the Power of the Holy Spirit in the
Heart of Man is as Fire 5 and what
things we may ft and in need of in order
to T>ifcern the Thoughts that Spring up
in the Heart : And concerning the Dead
Serpent Himg tip by Mofes on the Top of
l a*Pole, which was a Type ^Chrift. This
Homily moreover contains two 'Difputa-
tionSy the One of Clirift with that wick-
ed One, Satan $ the Other of Sinners with
the Same.
SIBH AT Heavenly Fire of the Divine Na-
k ture, which Christians receive within
them in their Heart now in this prefent
World, that felf-fame Fire, which now
* Miniftreth in their Hearts, when the Body
fhall be DifTolv'd, becomes Outward, and again
Compacts the Members, and caufes a Refiirrec-
tion of the Members that had been Diflblv'cL
For as the Fire that Miniftred on the Altar at
* The Manufcript and all the Printed Copies read Ji&kovSk
f See Bib* And yet f Combefis tells us, that Picus reads 3ioikSv, which, if we
both. P P. view the Translation, is True enough ; but if the Original
Concionat. Text, whether in the Folio Edition, or that of Morelius, is as cer-
.Dflw.S.^/? tainly Falfe. As to his Exceptions againft otoLxow it is cer-
Femecojien. tainly no Derogation to the Holy Spirit to Aft in Subordina-
Tom.v.p, tion to the Father and the Son. It may as well be applied to
a 6' 7. the Holy Ghofti as to Chrift. (See Rom. xv. 8. Beiides, the
Minifiration here, when rightly coniiderJd; will be found to be
nothing lefs than a Vrero^ati e peculiar to the Godhead. ( See
Dr. Scot s Chnftian Life, Part II. Vol. II. from p. 49. ro p. 98.)
Nor can it be more Below him to Act fuch a Part in the Se-
«»</ Creation, than it was in the FirJi*
i Jeru-
of Mac arius the Egyptian. 181
Jerufalem^ during the Seafon of the Captivity,
lay Buried a in a Pit-y and when there came a* 1 Mac I
Peace, and the Captives were Returned, that l9>
very fame Fire was as it were Renew'd, and
Serv'd as formerly it had done : So alfo at this
very Day does the Heavenly Fire work upon,
and Renew this Body we are fo us'd to (which
after its Diflblution turns to Dirt) andRaife again
the Bodies that were Corrupted. For that /#-
ward Fire, which now dwelleth in the Heart,
doth then Break out, and Accomplifh theRefur-
re&ion of the Body.
For in the Reign of Nebuchadonofir^ the Fir£
which was in the Furnace, was not Divine, but
a mere b Creature : but the three Children, that* Dan- ■**
for their Righteoufne(s were in the Vifible Fire, %9t
had in their Hearts the Divine and # Heavenly
Fire miniftring within their Thoughts, and exert-
ing its Influence upon them : And that very fame +
Fire difcovcr'd it felf without them too > for it
flood in the midft of them, and Reftrain'd the
Vifible Fire, that it fhould neither Burn, nor
Hurt the Righteous in the lead.
And likewife in the Days of Ifrael^ when the
Bent of their Mind and Thoughts was upon the
Project of Revolting from the Living God, and
Turning to Idolatry, Aaron was Forc'd to fpealc
to them to bring their Golden VefTels and Orna-
ments. Whereupon the Gold and the VefTels
which they call into the Fire, became an Idol,
and the Fire did as it were c Copy out their Inten-cEx.xxxu.
tion. Now this was a Wonderful Thing. For *4«
when, according to their Secret Purpolc, they
had in their Thoughts concluded upon Idolatry,
the very Fire did in like manner Work the Vef-
fels that were Flung into it, into an Idol. And
J The Manufcript and Paris Edition infert £.
N 3 after
i8z The Spiritual Homilies
after that, they made No Scruple of Open Ido-
latry.
As therefore the Three Children, whofe
Thoughts were upon Righteoufnefs, Receiv'd
the Fire of God within them, and WoriTiipped
the Lord in Truth : Even fo at prefent do Faith-
ful Souls receive that Divine and Heavenly Fire,
in this World, in the Hidden Man, and that fame
Fire Forms the Heavenly Image in the Humane
Nature.
As therefore the Fire Form'd the Golden Vef-
fels, and they became an Idol : So alfo does the
Lord, who exactly imitates the Intentions of
Faithful and Good Souls, even according to their
own Will, Frame the # New Image in the Soul,
which in the Refurrection appears outwardly,
and Glorifies their Bodies within and without,
But in the fame manner as their Bodies are at this
- very time Corrupted, and Dead, and DifTolv'd -,
fo alfo are the Thoughts Corrupted by Satan,
?johni.4.and Dead to the True dLife, and Buried in Mire
and Earth : For their Soul is Perifh'd.
As therefore the Ifraelites caft their Golden
Veffels into the Fire, and they became an Idol :
So now has Man given up his Pure and Good
Thoughts to Wickednefs, and they are Buried
in the Mire of Sin, and become a very Idol.
But how {hall a Man do to find thern out
again, and diftinguim them, and refcue them
from the Fire they belong to ?
Here the Soul flands in need of the Divine
Lamp, the Holy Spirit, which Garnifheth the
Houfe that is Darkned -y of the Bright Sun of
Righteoufnefs, which giveth Light, and Rifeth
* The Printed Copies read id, viw, but the Manufcript *ouv£$$
which in tranfcribing may eafily be Alter 'd,
in
a/Macarius the Egyptian. 183
in the Heart. It ftandeth in need alfo of the
Weapons of him e that winncth the Battle. "Compare
For there it was that the Widow, which had-]°!in^:^
Loft the Piece of Silver, firft f Lighted a Candle, jj, ' lx^ , %
then Swept the Houfc; and thus the Houle be-_5. and
ing Swept, and the Candle Lighted, the Silver Rev. iii.
Piece was found, which had been Cover'd overf T ,x:1, 2*
with Dung, and Filth, and Dirt. And at pre- Ug#
lent the Soul is not able to find out and ieparate
her own Thoughts: But when the Divine Can-
dle is lighted up, it Illuminates the Houfe that
was Darkned : and then doth me Behold her
own Thoughts, how they had been Earth'd in
the Filth and Mire of Sin. The Sun*Rifes, and
then the Soul feeth her Deftr notion, and doth
begin to Recover her Thoughts that lay confus'd
in Dung and Filth. For the Soul hath loir, her
8 Image, having Tranfgrefs'd the Command- g Compare
ment. Gen. i. 26.
Juft as when a certain King, who hath Goods ^71*Ep
and Attendants under him to wait upon his Per- colJiiao.
fon, happens to be Taken, and carried off Cap-
tive by his Enemies -> it is neceflary when He is
thus Seized and BaniuYd from his own Territo-
ries, that his Miniftcrs and Attendants Follow
after Him : So Adam alfo was Created Pure by
God for his own Service, and all thefe Creatures
were given him for his Attendants \ (for He was
made the Lord and King of all the Creatures.)
But from the time that the Wicked * W ord
came to him, and Convers'd with him, he re-
ceived it flrit. thro' the outward Ear, afterwards
it made its way thro' his Heart, and took hold
of his whole Perfon. And thus in the Event,
f Spirits are called \'*y«-t Words, in the Antient Philosophy.
And in Scripture Chriji is called the Word of God, and by v/ay of
Eminence, The Word. And therefore as the Good Wora f is Ckrijt,
fo the Evil Word muit be Antichrijl, or the A™/.
N 4 when
184 The Spiritual Homilies
when he was once laid hold on, the Creatures
alio that Waited on and Serv'dhim, were Taken
together with him. For by Him hath Death
RHgn'd over every Soul, and Blotted out the
entire Image of Adam, from the time of hisDif-
obedience ; infomuch that Mankind turn'd about,
and came to Worfhip Devils. For lo ! the Fruits
of the Earth, which were Created by God for a
good End, are Offered to Devils. Bread, and
Wine, and Oil, and Living Creatures do they
place upon their Altars. Not only fo, but even
jpfai. cvi« their gons anj Daughters have they h Sacrificed
37 " unto Devils.
At this juncture therefore, He that Fram'd
Body and Soul, comes in Perfon, and Unravels
pi'johniii.the whole * Scheme of the Wicked One, and his
8. Works that wereFinifrYd in the Thoughts. And
He Renews and Creates the Heavenly Image, and
makes the Soul New, that Adam may again be
a King over Death, and Lord of the Creatures.
And in the Shadow of the Law wzsMofes call'd
the Redeemer of Ifrac]y for he Brought them
out oiALgypt : So now alfo doesChrirl the True
Redeemer enter into the Hidden Recedes o\ the
Soul, and Bring it out of the Dark ALgypt, * and
the Intolerable Yoke, and Hard Bondage. He
Commands us therefore that we mould come
out of the World, become Poor as to all things
vifible, and have no Earthly Care upon our
Hands : But to (land Night and Day at the
Door, and wait for the Time when the Lord
will Op~n the Hearts that are fhut, and Pour in
upon us the Gift of his Holy Spirit. He has or-
der'd therefore, that we fhould Difmifs our Gold,
jMat.xix.and Silver, and k Relations, to Sell what we
29- have, and Give to the Poor, and fo to Hoard
* The Manufcript here inferts ^.
then*
21.
of Macarius the Egyptian. 1 8 y
them up, and Seek them in Heaven ; For where,
1 fays He, the Treafure is, there will the Heart be ' Matt- vi«
aljo. For the Lord knows, that from that quar-
ter Satan Prevails againfl: the Thoughts to Bring
them down into a Sollicitude for Material and
Earthly Things. Upon this account hath God,
confulting the Good of thy Soul, Bid thee to
Renounce them All, that fo even againft thy
Will thou mighteft Seek after the Heavenly
Riches, and keep thy Heart directed towards
God. For fhould'fl thou be willing to Return
to thy * PoffeJJions, thou would'ft find thy felf
pofTefs'd, after all, of Nothing that^ is Vifible.
Whether thou Wilt, or Not, thou art under a
Neceffity of Directing thy Mind towards "f Hea-
ven, where thou haft Treafur'd and Laid up
thefe things : For where thy Treafure is, there will
thy Heart be alfo.
For under the Law God Commanded Mofes,
that he fhould make a Brazen Serpent, and Lift
it up, and Faften it upon the Top of a Pole \
and as many as had been Stung by Serpents,
were Heai'd by Looking up to the Brazen Ser-
pent. This was done by a Special Difpenfation,
that fuch as were Detain'd in Earthly Cares, and
the Worfhip of Idols, and the Pleafures of Satan,
and All Ungodlinefs, might by this means Look
up in fome meafure to the things Above, and
having % taken off their Eyes from things Below,
Attend only to things Sublime, and again from
them Proceed on to the utmoft Height of all.
And by thus gradually Advancing to a Higher
and Superiour Rank, they might come at laft
* The Manufcript here reads ktv §*,*&,
f The Manufcript reads *..<,»'»
J The Manufcript being corrected reads dtxKv^avleq.
to
i$6 The Spiritual Homilies
to Know, that there is zMoflEigh above Every
Creature.
Thus alfo hath He Commanded thee to be-
come Poor thy felf, and having Sold All to Give
to them that are in Want ; that for the futiu e,
if thou would'ft never fo fain be Creeping upon
the Earth, it may not be in thy Power. Seau h
therefore into thy Heart, begin to Reaibn the
Matter over with thy Thoughts, Since then me
have Nothing upon Earthy let us he moving to-
wards He averts where we have a Treafure^ and
whither we have Trafficked. Then doth thy Mind
begin to Raife its Eye towards that which is
*Col.iii. i. Sublime, and to m Seek thoje things which are
AbGve, and to make i Progrefs in this.
But what is the Meaning that the Dead Ser-
pent which was Faifen'd upon the Top of the
Pole, mould Heal them that had been Wounds
ed ? Why, the Dead Serpent Overcame the
Living Ones > fo that it is a Type of the Body of
the Lord. For the Body which He receiv'd of
the -j~ Ever-Virgin Mary, He Offer'd upon the
Crofs, and Hung and Faften'd it to the Wood,
and the Dead Body Overcame and Slew the Ser-
pent" that was Alive and Crept about in the Heart.
Here is the Greateft Wonder of all, how the
Dead Serpent did to Kill the Living One. But
juft as Mofes wrought a New Work, when he
made the Similitude of a Living Serpent \ fo the
• jer.xxxi.Lord alfo created a n New Work of the* Virgin
Mary, and cloath'd himfelf with it, but brought
not a Body from Heaven. The Heavenly Spirit
entring into Adam, Wrought in and Mix'd him
with the Divine Nature. As then there was
no Brazen Serpent order'd by the Lord to be in
f The Manufcript inferts here tettff-tfglo.y*
* The Manufcript here inferts wx^6eva.
the
22.
a/Macarius the Egyptian. 187
the World till the time of °Mofes> fo neither was° Luke L
there Seen at all in the World a New and Sinlefs 3 J-
Body till the time of our Lord. For when the
Firft Adam had onceTranfgrefs'd the Command-
ment, Death Reign'd over all his Children. The
Dead Body therefore Overcame the Living Ser-
pent. And this Wonder is to the Jews a Stum-
bling Blocks and to the Greeks FoolijJmefs.
But what faith the P Apoftle ? But we Preach? i Cor. I
Jefus Chrift, and Him Crucified, unto the Jews a 23> 24-
Stumbling Block, and unto the Greeks FoolijJmefs -y
But to us who are Sav'd, CJorifl the Power of God,
and the Wifdom of God. For in the Dead Body
is the Life. Here is the Redemption, here is
the Light -, Here doth the Lord cdme to Death,
and Difpute with him, and exprefly Commands
him to Let the Souls out of i Hell and Death, q Rev. 1
and Reftore them back to Him. Behold then, l8*
he goes, difturb'd at thefe Injunctions, in to his
Servants, and Mutters up all his Forces, and the
Prince of Wickednefs brings to Him the r Hand- r Jer.xvii.
writings, and then fpeaks, Lo ! thefe have ^ Obey* dr Ro^ vj
my JVord, Behold how Mankind has TVorflnfd x^\
Us ! But God, being a Righteous Judge, even
There Difplays his Righteoufnefs, and Anfwers
him, Adam, I own, has Obefd you, and you- have
had the Hearts of all his Sons in your Pofjejfion.
The Humane Nature hath Obefd you. But what
doth My Body do Here ? Tlois certainly is Free
from Sin. float Body of the Firft Adam is Tied
down by Sufficient Obligations, and it is with J:if
tice enough that you keep the Writings in your own
Pofjejfion. But as to My felf, all JVitnefs unani-
moujly for Me, that I have not * Sinn'd. I am' i John iii.
under No Obligation to you in the leaf. And all fm
witnefs to me, that I am the Son of God. For the
Voice that came from the Heavens Above, witnef v Mat ^
fed on my behalf on Earth, This is my v Beloved i7.
Son,— 'Xvii.j*.
1 88 The Spiritual Homilies
*"johni. Son, hear Him. "John is another Witnefs, Be-
29- bold the Lamb of God, that taketh away the Sin of
the World. And the Scripture again, IV ho did
•If.liii.9. no w Sin, neither was Guile found in him. And
1 Pet. ii. tne Scripture again, x fhe Prince of this World
, jotoxiv ^meth, and hath Nothing in Me. And even you
30. too, Satan, your felf are a plain Witnefs for Me^
JMar.i.24.^^ crying out, y I know thee who thou art,
■-iii. 1 1. even the Son of God. And again, What have
*Lukc iv.we to do with thee, thou 2 Jefus of Nazareth?
34- . Art thou come to Torment us before the time?
Matt, y&ipnre are Three that Bear me Witnefs, He
^r that fendeth out the Voice from Heaven above,
They on the Earth, and Thy own Self. I therefore
Redeem that Body which was Sold to thee by the
I Co), ii. Firft a Adam, I make your Writing void, in having
*♦• been Crucified, and Defcended into Hell. And I
Command you Hell, and Darknefs, and Death, Re-
leafe every one of you the Souls of Adam, which
you have Imprifotfd. And thus, after all, the
Wicked Powers ftruck thro' with Horrour, di-»
re&ly Surrender up the Adam they had in Hold.
But when thou heareft, that at that very time
the Lord Delivcr'd the Souls out of Hell and
Darknefs, and that he went down into Hell, and
did the Glorious Work, "don't you imagine that
thefe Matters are at any great Dillance from your
own Soul. For Man is always in a Capacity of
Receiving the Wicked One. For Death keeps
the Souls of Adam in faft Hold, and the
Thoughts of the Soul are clofe Imprifon'd with-
in Darknefs. And whenever you hear mention
made of Tombs, don't let your Thoughts run
only upon fuch as are Outward j for thy Own
Heart is the Tomb and Sepulchre. For when
the Prince of Wickednefs and his Angels are
Lurking there, and make Paths and Thorough-
fares, where the Powers of Satan walk up and
down5
a/Macarius the Egyptian. 189
down, in thy very Mind and Thoughts > art
thou not a Hell, a Sepulchre, and Tomb, and
art thou not dead to God ? There it is that Sa-
tan has b Stamped the b Reprobate Silver. In this b Compare
very Soul has he Sown the Seeds of Bitternefs, Jer-vi- 3°-
and Leaven'd it with the Old Leaven. There ^r";
* Bubbles up the Fountain of the Mire. The xiv# 9.
Lord therefore Defcends to thofe Souls that Seek
after Him, into the very Depth of the Heart,
and there doth He give forth his Commands to
Death faying, Let out the Souls under your Confine-
meat) that Seek after Me ', and which you keep by
"f main Force. f He Breaks therefore thro* the
Heavy Stones that lie upon the Soul, Opens the
Sepulchres, Raifes up the True Dead, and bring-
cth the Imprifon'd Soul out of the Dark Cu£
tody.
Juft as if a Man were Bound Hand and Foot
with Chains, and there come one to him, and
loofe his Bands, and leave him to walk at liberty
in the open Air : So exactly doth the Lord Loofe
the Soul that is Bound with the Chains of
Death from her Fetters, gives her aReleafe, and
fets the Mind at liberty, that fhe may walk into
the Divine Air with Eaie and Pleafure.
As if a Man were in the middle of a River,
when at fulleft, and Sinking in the Water, lies
Dead, being Stifled in the midft of frightful
Creatures -y and any other that is not us'd to
Swim, frail have a mind to Save him that Fell
* The State of the Wicked feems here to be defcrib'd in way
©f Oppoiitiori to the "romife Chrirt, has made in thcGofpel to
them that Believe in Him; Compare John iv. 12. With' ifaiah
ivii. 10.
f Thus the Printed Copies. But the Manufcrpt readeth
thus, w':. Let out tlx SohL of the Redeemed Adam. (Or, Adam
h .„ beet, tteaeem'd) i»*t are Haider your Conjinemei4. A/id thus
m-j: r rd, the Wicked ?o 1. ftrttek it. <: m Horror, directly fur-
mtder kp the Adam they hod in Hold: As above.
in.
po The Spiritual Homilies
in, he alio is for certain Loft with him, and
Stifled. So that there is need of one that is
Expert at Swimming, and an Artift, who plung-
ing into the Depth of the Bofom of the Water,
may there Dive, and Bring up again the Perfon
that was Drown'd, and lay in the middle of
frightful Creatures. The very Water, in fuch a
cafe, when it finds a Perfon of Experience and
Skill in Swimmings lends him Affiftance, and
fhoves him up to the Surface So is the Soul
Suffocated, as having been Drown'd in the Abyls
ofDarknefs, and the Deep of Death, and is Dead
to God in company with the Frightful Crea-
tures.
And who is Able to go down into thofe Se-
cret Chambers, and into the Depths of Hell and
Death, but that Great Artift that Fafhion'd the
Body himfelf ? He cometh into both Parts, into
the Depth of Hell, and again into the Deep Bofom.
of the Heart, where the Soul with its Thoughts
is Detain'd by Death, and out of that Dark Deep
doth He bring up the Dead Adam. And even
Death it felf lendeth, by way of Exercife, an
Affifting Hand to Man, as the Water does to
the Perfon that Swims.
For what Difficulty is there for God to make
this Entry into Death, and again into the Deep
Bofom of the Heart, to Call up the Departed
Adam thence ? For in this Vifible World there
are Dwellings and Houfes built where Mankind
inhabits, and there are alfb where the Wild
Beads, the Lions, or Dragons, or other Veno-
mous Beafts take up their Quarters : If there-
fore the Sun, that is but a Creature, enters every
way thro' Lights and Doors, even into the Dens
of Lions, and the very Holes of Creeping Things,
and comes out again and receives no Harm > how
much more does the God and Lord of All Pene-
trate
a/Macarius the Egyptian. ipi
trate into the Lurking-Holes and Manfions where
Death hath Pitch'd his Tent, and into Souls,
and even Reicuing yfrtfow thence, is no way Hurt
by Death ? Even the Rain that cometh c downeif.lv/i».
out of Heaven, Marches on into the lower parts
of the Earth, and there doth it Moiften and Re-
new the Roots that were Dried up, and produ-
ceth a New Shoot.
There is one that hath Conflicts and Afflic-
tions, and a downright War with Satan. This
Man hath a Contrite Soul '5 for he is in Trouble,
in Grief, and in Tears. Such a one maintains a
double Character. If therefore in fuch a Pofture
of Affairs he ifandeth out, God is with him in
the War, and Preferveth him; for he Seeks in
good earneit , and he d Knocketh at the Door d Matt.vii,
till fuch time as He Openeth to him. But 7-
again, if thy Brother aca^iits himfelf Well in this
Matter, he is Eff ablifh'd by Grace. But he that
hath No Foundation, hath not the Fear of God
in fuch a Degree, his Heart is not Contrite, he
is in No Concern, neither doth he Secure his
Heart and his Members, fo as not to walk Dis-
orderly. This Man's Soul is frill in a DifTolute
State -, for as yet he hath -not Entred into any
Conflict. He therefore that is in a State of Con-
*fli£f and Affliction, differs widely from him who
knows not what the Battle means. For the very
Seeds, when call into the Ground, undergo Af-
fliction in the Fro lis, from the Winter, and the
Chilnefs of the Air -y and in the proper Seafon
the Shoot is quicken'd Anew.
It iometimes, happens that Satan Reafons the
Caie with thee ir. thy Heart : " See how much
" Evil thou haft Done! Behold what Variety of
" Madnefs thy Soul is Fill'd with, and that thou
u arc heavy laden with thy Sins, and that then:
" is no more any PofTibility thou fhould'ff be
« SavU"
\<)i The Spiritual Homilies
cc Sav'd." And this he does to Drive thee into
Defpair^ and with an Intimation that thy very
Repentance is not Acceptable. For when Sin
has by Tranfgreflion once got Entrance, it is af-
terwards Difcourfing every Hour with the Soul,
as one Man does with another. But do you alio
Anfwer Him to this effeelrj viz. u I have the
•Ez.xxxiii. u Teftimonies of the Lord in e Writing, decla-
11 ' " ring I have No Pleafure in the Death of a Sin-
r ner^ but in his Repentance^ and that he Jhould
<c 'Turn from his Wicked IVay^ and Live." For
for this very Reafon did He come down, that
he might Save Sinners, Raife the Dead, Quick-
en thofe whom Death had Subdued, and En-
lighten thofe that were in Darknefs. For verily
at his Coming he call'd us to the Adoption of
Sons, to the Holy City, which is in Peace, to
the Life that never Dies, to Glory Incorruptible.
Let us only add a Good End to our Beginnings
continue in a State of Poverty, of Pilgrimage^ of
Tribulation, of Prayer to God, Knocking at the
Door with Boldnefs. For as the Body is nigh
the Soul, fo is the Lord nearer yet to Come and
Open the Doors of the Heart, which are {hut,
and to give us the Heavenly Riches. For He
is Good and Kind to Man, neither can his Pro-
mifes Lie, provided we alfo Perfevere to the End
in Seeking after Him. Glory be to the Mercies
of the Father, and of the Son, and of the Holy
Spirit for Ever. Amen.
Homily
of Mac arius the Egyptian. 193
Homily XII.
Concerning the State of Ad am before he
Tranfgreffed the Commandment of G o d,
and after he had Loft both his* own and
the Heavenly Image. This Homily doth
alfo contain g)uejiions highly UfefuL
DAM having Tranfgrefs'd the Com-
mandment, was Undone Xwo Ways :
One, becaufe he Loft that Purity of his
Nature he was before pofTefled of, which
was Beautiful, exactly a after the Image and Like- a Gen. u
nefs of God : The Other, becaufe he alfo Loft
that very Image, in vertue of which the whole l
Heavenly Inheritance was according to Promife
Made over to him. Juft as a Piece of Money
bearing the King's Image, if once it be Adulte-
rated, both the Gold is Loft, and the Image is
of No Value. Much- fuch a Lofs has Adam
alfo Suftain'd : For Great was the Wealth, and
Great the Inheritance prepared for him. As if
we fhould fuppofe fome large Mannor, and that
fhould have feveral Walks to it, where in one
Place is thetFlourifhingVine,in another Fruitful
Fields, in a third Cattle, and elfew here Gold and
Silver : So was the % VeiTel of Adam a Valuable
* Concerning this double Image, fee the Introduce, p. ?6, fjl
f All the Printed Copies read Iv^Mjao-ci. But the Barocctan
Manufcript reads ivfavHo-oi, which is alfo the Reading of both
the Manufcripts in the French King's Library. See Cottel. Mon.
Ecclef.Gr&c&, Tom. ii. p. 5-37. A.
% That is, the Body, which is £0 cali'd in Scripture. See
2 Cor. iv. 7. 1 Thejf.iv. 4, fre,
O Mannor
26.
Cor. xi*
194 7%e Spiritual Homilies
Mannor before his Difobedience. But after he
had Harbour'd Evil Thoughts and Imaginations,
* Gen. iii.he b Perifh'd from before God.
i . compa- \y e don't {^y, however, that he entirely Perifh-
K i.T ed> Difappeared^ and Died. He Died from c God,
c Confiderbut to his own Nature he is ftiH Alive. For lo !
Rom. vi. the whole World Walketh and Trafricketh in
1 1 . and 2 the Earth. But God Beholdeth # their Mind and
Cor.v. ^-Thoughts, views them as it were round, and
taketh his Eye off again, and maintains No
Communication with them, fince their Mind runs
upon Nothing that is Well-pleafing to God.
As if there mould be Houfes of promifcuous
Reception and 111 Fame, and Places where Dif-
order and Intemperance are Committed \ when-
ever Perfons of a Religious Life and Character
pars by that way, do not they Abominate them,
and look not even upon what they can't help
Seeing ? For they are to them as Dead. Thus
doth God alfo Look indeed upon them that have
Turn'daway from his Word, and from the Com-
fPf.lxxiii. mandment -, but it is with a d Slighting Look,
20< and He holds No Communion there, neither
doth the Lord Reft upon their Thoughts at all.
Queft. Plow can a Man be Poor in Spirit, efpe-
daily when he is Senfible in himfelf that he is
Chang'd and far Advanc'd, and even Arrived at
Knowledge and Underftanding which before he
wanted ?
dnfw. Till a Man is once PolTefs'd of thefe,
and Advances forwards, he is by no means Poor
in Spirit^ but merely Imagines it. But when he
is once come to this Underftanding and Progrefs,
Grace itfelf Teaches him to be Poor -in Spirit,
and tho' a Man be even Righteous and Elecl: of
f2Cor.xii.God, yet not to think himielf to be f anything,
1 1.
* The Printed Copies read wJ™> but the Manufcript *»rm.
but
o/Macarius the Egyptian. ipjf
but to keep his Soul in the humble State of
Abatement and Self-annihilation, as if he neither
Knew nor PofTefTed any thing, when at the fame
time he docs Both. And this is as it were Natu-
ral, and Riveted into the Mind of Men. Don't
you plainly fee that our Fore-father Abraham^
when even Elect, calPd himtelf but 8 Duft andsGcn.xviii
Afies ? And David^ after he was Anointed to 27-
be King, had God with him : And yet how does
he {peak ? lam a h JVorm and No Man^ a very hPf.xxii.<>,
-Scorn of Men^ and the Ontcaft of the People. compared
They therefore that would be Fellow-Heirs ^^
with thefc, and Fellow-Citizens of the Heavenly I3,
City, and be Glorified together with them,
ought to have this very Humblenefe of Mind,
and not to Prefume that there is any thing in
themfelves but a i Contrite Heart. For tho1 ' f& Ivlu
Grace worketh after a different manner in every **' mm
Single Chriitian, and hath k variety of Members > iConxifi
yet are they All of1 One City, of One -Soul,/ *;2£*£
of One n Tongue, perfectly acquainted with each pla cxxii4
other. with Phii
As the Members in the Body are Many, but*"- 2°-..
the Soul that Moves in them Ail is One : So it isHeb' X1K
° One Spirit, that worketh differently in All, but m ^s iv.
yet they are of One City, and One Way. For 32.
all the Righteous have gone on in the Streight" l Cor- !«
and Narrow Way, being p Perfecuted, Torment- !°" '
ed, 1 Reproached, fpending their Lives in Goat-o °cor.'xiil
Skins, in Dens, and Caves of the Earth. n.
In like manner do the Apoftles alfo r Speak, p Heb. xi.
Even unto this pre fent Hour <we both Hunger and ,J7'^ ;
T'hirftj and are Naked, and are Buffeted^ and have
No certain DvoeUi tig-Place. Of whom, fome* ,cor. iv,
were Beheaded, others Crucified, and others dif* iu
ferently Afflicted*
And how did even the Lord himtelf both of
the Prophets and Apoftles, pals thro' the World
O % as
0
196 The Spiritual Homilies
as if he had quite Loft all Remembrance of his
Divine Glory ? Being made an Example to Us,
'Matthew He wore the f Crown of Thorns amidit Reproach-
xx vii. 2 ,fuj inJignitieS5 Underwent Spittings, Sinkings,
and the Crofs. If God Far'd thus upon Earth,
1 John xv. thou c oughteft alfo to imitate Him. For * thus
20- did even the Apoftles and Prophets converfe
themfelves > and We too, if we are defirous to
be Built upon the Foundation of the Lord and
of his Apoftles, ought to be Followers of them.
MCor.xi.For faith the Apoftle by the Holy Spirit, v Be ye
I# Followers of Me, even as I alfo am of Chrift.
But if indeed thou Loveft the Honours of
■ John f^Mco, and defireft to be Worihipped, and feek-
41, 44. efl. tQ jjve at £^ tj10U art tmtf£ qU^te out 0£
the Way. For it Behoveth thee to be Crucified
with Him that was Nail'd to the Crofs, to Suf-
fer with him that hath Suffer'd, that thus thou
may'ft alfo be Glorified together with Him that
was Glorified. For there is a direct Neceflity for the
Bride to Suffer with the Bridegroom, that thus
fhe may become a Partaker and Fellow-Heir
with Chrift. For it is Never allow'd to any to
have Admittance into the City of the Saints, and
be at Reft, and Reign together with the King
himfelf to jendlefs Ages, without Sufferings, and
the Rough, the Streight, and Narrow Way.
Qiieft. Since [you \ were faying] that Adam
Loft his Proper and Heavenly Image, my §ueftion
is, If he Partook of the Heavenly Image, had He
the Holy Spirit ?
Anpw. So long as the Word of God was Pre-
fent with him, and the Commandment, he had
all things. For the Word it felf was to him an
* The Manufcript reads *C y\
t The Manufcript, in the Margin of it, dire&s us to infert
i "Inheri-
of Macarius the Egyptian. 197
w Inheritance > it was his xCloathing, and thewPf xvi.
Glory that Skreen'd him ; it was his conftant, ?•
Oracle oflnftra&ion. For it was Suggested to him ' lVt *'
to give every thing ay Name ; This he call'dHea-* Gen. ii
ven, this the Sun, this the Moon, this the Earth, I0-
this a Bird, this a Beatt, and this a Tree : Jutt as
he was Taught himtelr^ fo he Pronounc'd the
Name.
Queft. But had be a real Senfc and Commu-
nication of the Spirit ?
Anfw. The very Word, by being Prefent
with him, became All things to him, whether
it be Knowledge, or Senfition, or Inheritance,
or InftrucHon. And what fays John of the
Word ? Why, In the z Beginning 'was the Word. * Jo«n ^
You fee, that the Word was All things. But *'
if he had alfo outwardly a Glory Prefent with
him, let us not be Offended at it. For it * fays,
that3 they were Naked, but did not fee each other fa Gen. if.
and after they had Tranfgrefs'd the Commandr I**
merit, then did they fee themfclves Naked, and
were Afliam'd.
Que ft. Were they then before this Cloath'd with
the Glory of God, inftead of a Garment ?
Anfw. As in the Prophets, the Spirit exerted
its Influence, and Taught them, and was within
them, and Difcover'd it felf to them Outwardly >
thus alfo was it with Adam : The Spirit, when
it pleas'd, was with him, and Taught him, and
gave him b Orders, Speak and call it thus. For b Confide*
the Word was All things to Him, and fo longir-xxx-21
* The Scripture fays only, that they were both Naked, the Man
and his Wife, and were not Afljam'd; as a Defcription of their
Innocence and Freedom from Concupifcence. Before the Fall,
they had only the Single Eye, Luke xi. 34. But after it, they had
an Evil one. Compare M?/1/. v. 28. zPet.ii 14. ifo!-m\\. 16.
with Gen, Hi. 7. and the Senie at leaf! will appear to be the
fame.
O 3 a$
i$>8 . The Splrttutil Homilif.s
ns^c conhhueJ in fheGo^mjndmenr \ wasthfc
c Xv f Fr'wrd of God And vvKif wonder. iFeven in
*4 rhele CirttWfrntc* Ne Tfemforeii'd the Com-
-n.indments, vvhett even ^<rf-> that have been
rWd wvHi tfce Holy &oh!V tun-yet Thoughts
merJj Natural ami have i Will too to Comply
vvifn fr-Hem Tbuj He tocs tW prtfent with God
iti PaftkKfe of WWetf Tftm^gtdfei by his own
WW> and was Obedient-: > the Wicked Part,
* Bn *ven ^rt^/ ranigreffion, hehaddKnow-
>7- ledge. b
• Quefl. But mhi : KM of Knowledge?
Anfw. Much the fame with that of a Rogue
that is brought into a Court of Judicature, and
his Trial is coming on, the Judge puts the Quef-
tion to him, When you were Committing thefe
Rogueries, did you not know that you were Liable
to be 'Taken, and to Suffer Death ? He has not
the Confidence to fay, / did not know fo much :
For he knew it well enough, and at the time of
Execution he Recollects All, and makes a Frank
Confeflion. And does not the Fornicator -know
that he does 111 ? And he that Steals, does not
he know that, he Sins? Thus even without the
Scriptures, do Men from Natural Reflection not
know that there is a God ? They can never fay
in that Day, We never knew thee to be God. He
mentions to them the Thunders and the Light-
nings that come from Heaven, and then appeal-
ing to them, Could you not know that it was
God that Orders the Creation ? Why then did
« Mark iii. the Devils e cry out, Thou art the Son of God ->
,, II,.„ Why art thou come to Torment us before the Time?
Matt. vin. J J
25,.
* That is, Christians. For tho'^ta had the Spirit, as be-
ing made in the Image of God ; (Gen.i. 27. and Wifdcm in all
Ages entred into Holy Souls, Wifd.vii. 27.) yet to be Fill' 'd with the
Spirit is a Phrafe appropriated to Chriflians. . Compare J^w i»
%6. Eph. iii. 19. i. 23. v. 18. Ehil.i. 11. Col. i. o.
And
of Macarius the Egyptian, 199
And under the Torture they fay, You Bum me^
You Burn me. They knew not therefore the
Tree of the Knowledge of Good and Evil -y Tt
was the Tranfgrejjion of Adam that gave Know-
ledge.
For every one falls immediately into the En-
quiry, What State was Adam ;#, and What was
it thai be did ? For Adam had received the
Knowledge of Good and Evil. Then do we
learn from the Scriptures that he was in a State
of Honour and Purity. But when he hadTranf-
grefs'd the Commandment, he was Turn'd out
of Paradife, and God was Angry with him. At
laft he Learns What is his Good $ and when he
has Learn* fWhdt is his Evil^ he guards himfelf1 Compare
asainft it, that he may Fall no more by Sinning Eccl.xvm.
•& 1 A j • ; m 1 r> J 1 8. with
into the Condemnation of Death. But we know wi£j4X. I#
that every Creature of God is Order'd by Him.
For He made the Heaven, the Earth, the Living
Creatures, the Creeping things, the Beafts, which
we See it is true, but are Ignorant of their Num-
ber. For who among Men knoweth it ? Who
but God * alone, who actually is in All things,
in the very Embryo's of Living Creatures ? Does
not He know the things that are under the
Earth, and above the Heavens ? *
Leaving therefore thefe matters, let us rather
like Good Merchants feek how we may PoiTcis
the Inheritance we have in Heaven, and the
things that are Beneficial to our Souls ; let us
learn to get fuch PofleMions as mall be Lading
with our felves. For if you that are but Man
fhould once begin to Search into the Mind of
God, and to lay I have inade a Difcoverv, and
Comprehend it, the Humane Mind will then be
found to Surpais the Reach of God. But in this
* The Manuscript reads .<«,■©>».
O 4 you
too The Spiritual Homilies
you greatly Err. And in proportion as you dc-
fire to Search and Penetrate by way of Know-
ledge, you plunge the deeper, and are nothing
the wifer. [*For as to thofe Curious Enquiries
that arife in you, What it is that (God) works
in you day by day, and How, they are matters
pail all ExpreiHon and Comprehenlion, it is All
to beReceiv'd with Thankfgiving and in Faith.]
Have you ever been able, from the Hour that
you was Born, to this very Moment, to have
any Knowledge of your own Soul? Repeat me
then the feveral Thoughts that fpring up in you
from Morning to Night. Oblige me with the
Thoughts ot Three Days. But that you can
never do. If then you could never Comprehend
the Thoughts of your own Soul, how can you
pofliblyFind out the Thoughts and Mind of
God ? But do you Eat as much Bread as you
find, and let the whole Earth (befides) alone j
and go to the River's fide, and Drink as much as
you have need of, and then Retire, and never en-
quireWhence it comes, or How it flows ? Da
thy befr. to have thy Foot Cur'd, or the Difor-
dcr of thine Eye, that thou may'ft Behold the
Light of the Sun. Never enquire what Quan-
tity of Light the Sun Contains, or in what Sign
he Riles. What will be of Ufe and Service,
Take. And why mull you be Rambling to the
Mountains, and Enquiring what Number of
Wild Afjes, or other Bcafts find Pallure there?
The very Infant, when it comes to the Mother's
Breads, takes the Milk, and is NouriuYd. But
he knows not how to Search into the Root and
Fountain whence it thus flows out. For he
Sucks the Milk, and Empties all > and again,
* There is no Syntax in the Original, and I translate by
guefs.
another"
a/Macarius the Egyptian. 201
another Hour the Bread is Full. This the Child
knows nothing of, nor yet the Mother ^ tho'for
the molt part the Milk is deriv'd from all the
Parts of the Mother.
If therefore you Seek the Lord in the § Deep, g P£ evil
there you find him [_If you * Search for him in 24-
the s JVater, there you find Him'] Doing Won-
ders. If you look for Him in the Den, there
you find Him h in the midft of two Lions, pre- h Dan. vi.
ferving the Righteous Daniel. If you fearch 22-
for him in the i Fire, there you find Him Sue- ' Dan. Hi.
couring his Servants. If you fearch after him in zr> l8-
the k Mountain, there you find him with Mofes k Mat xvii,
and Elias. He is therefore every wjiere, both 3> 4-
under the Earth, and above the Heavens, or elfe
within us -> He is every where. So too is the
Soul near thee, and within thee, and without
thee alfo. For wherever your Inclination is to
be in diftant Countries, there is your Mind, whe-
ther it be towards the Weft, or the Eaft, or
even for Heaven, there is it found to be.
Let us therefore Seek in the very firfl place, ' Gakt. vf.
to have the 1 Mark and m Seal of the Lord.^-E^k.
within us -, becaufe in the Day of Judgment, Lx^ -
when God fhall make the Separation, and all Zt ,J *
the Tribes of the Earth, the Whole Adam, areEph. i. 13.
gather'd together-, when the "Shepherd mail call" John x-
his own Flock, as many as have the Mark know II#
their Shepherd, and the Shepherd acknowledges
them that have his own Seal3 and gathers them ° Ver. 27.
from all Nations. For his own do ° Hear his
Voice, and Follow after Him. For the World *Mat.xxv.
is Divided into * Two Parts 3 and there is one 32j 3 3-
p Dark Flock, which goes into q Everlafting Fire, ^SSSS.
and there is another full of Light, which is Led 10. with'
off into the Heavenly Reft. That therefore J udexiii.
q Mat. x.w.
* The Manuscript here iqferts, si £>jr*s «j v^oy iKn ^I#
which
20 2 The Spiritual Homilies
which we now Poflcfs within [ * our'] Souls,
that felf-fameTreafure Shines, and is Manitefted,
and Cloaths our Bodies with Glory.
As in the Seafon of the Month Ap\ ;/5 the
Roots that were Buried in the Earth produce
their proper Fruits, and their refpe&ive Flowers
and Beauties, both the Good Roots that bear
Fruit, and they that bear Thorns, are made Ma-
nifeff. : So in that Day does every one make it
appear what he hath done in the Body* the
Good and the Bad are Equally laid Open. For
there is the General Judgment and Retribution.
For there is another kind of Food be fides that
which isVifible. For Mofes, when he went up
into the Mount Failed forty Days. He went up
nothing more than Man, but came down PofTef-
fed of God. And behold ! we fee in our very
Selves, that in a few Days, unlefs the Body is
Supported by Food, it Decays. And yet. He,
after he had Fafted forty Days, came down much
Stronger than All of them. For he was Nou-
rihYd by God, and his Body was Provided for
W7ith another kind of Food from Heaven. For
; Matt. iv. the Word of God was r Food to Him, and he
' 4- ...had a Glory upon his f Countenance. What then
- 2 or' 1H happen'd, was a Type ; for that very Glory now
Shines inwardly in the Hearts of Chriftians : For
theRifen Bodies are at the Refurrection Cover'd
over with another Divine Cloathing, and Nou-
rihYd with an Heavenly Food.
Qiiefl:. IFJoat is the meaning of the Woman
Praying with her Head Uncover 'd?
Anjw. Bccaufe in the Apoftles times they
wore long Hair for a Covering. For this Rea-
fon did the Lord and the Apoftle come to the
Creature, and brought it to a Sober Senfe. But
* The Manufcript inferts rt^v.
the
of M a c A rius the Egyptian. 203
the TFoman there is put for a Type of the
Church. And as inthofe days the Women Open-
ly wore their Hair loofe for a Covering -y So d
the Church in like manner put on and cloath her
Children with Divine and Glorious Garments.
But antiently the Ifraelitijh Church, the Congre-
gation was One, and that wasCover'd over with
the Spirit, and they were Cloath'd with the
Spirit for Glory, even tho' they were not over
Orderly. The Church then is Affirmed both of
a Multitude, and of One Single Soul. For the
Soul her felf Mud ers up all her Thoughts, and is
a perfect Church to God. For the Soul is Fitted
for Communion with the Heavenly J3ridcgroom,
and Mixes with the Heavenly One. But This is
to be underflood both of a Multitude and of one
Single Perfon. For the Prophet alfo fpeaking of
jerufalem^ has thefe Words, / t found thee Naked, f Ez. x.
and I cloatlf d thee, Sec. as if he were fpeaking
but of One Perfon.
Queft. -What is it that Martha [aid to the Lord
c/Mary, yIam troubled with many things , but She v Luke
only Jits down by you ? 4°«
Anf<w% That which Mary ought to have re-
plied to Martha, the Lord himfelf preventing
her, faid to her again, that fhe indeed had 'Left
all things, and had feated her felf at the Feet of
the Lord, and fpent the whole Day in Praiiing
God. You fee fhe was allow'd to Sit, in Re-
ward for her Love. But that I may put the
Word of God in a yet clearer Light, Attend.
If any Man Loves Jejus, and Heeds him, and At-
tends to him in good earneii, and not merely of
courfc, but Perfeveres alfo in Love, God himfelf
is at that very time contriving how to make fome
Return to that Soul for its Love, tho' the Man
at the fame time is ignorant of what he is like to
Receive, or how Large a portion God is about
Beftow-
V.
z 04 The Spiritual Homilies
Bellowing upon the Soul. For to Mary that
lov'd Him, and was fitting at his Feet, He did
not merely grant his Company, but withal Im-
parted fome Hidden Vertue from his ownEfTence
or Nature. For the very Words which God
* John vi.fpoke thus in Peace to Alary y were All v Spirit
*3» and Real Power. And thefe Words entring in-
to her Heart [# became] Soul in the Soul, and
Spirit in the Spirit, and the Divine Power was
Multiplied in her Heart. For of Neceflity that
Power, wherever it (hall once Settle, is Conftant,
like a PofTeflion never to be taken away. For
this reafon did the Lord, well knowing what
himfelf had Beftow'd upon her, make Anfwer,
*Luke x.Mary hath u chofen that good part. And fome
4*- time after, All that Martha had freely done in
way of Service, Brought Her alfo to that very
Grace. For me too Receiv'd the Divine Vertue
[•f" in] her Soul.
And what Wonder is it, if they that come to
^Compare the Lord, and cleave w Bodily to Him, Receive
Eph.v.io. Vertue from him? When the Apoftles preach'd
with i Co- ^ Word, thex Holy Ghoft alfo fell upon them
r . vl* that Believ'd. Even Cornelius receiv'd Vertue
* AEts x. from the Word he had heard. How much more
44. then when the Lord fpoke the Word in y Perfon
• y Luke x. to Alary ^ or to Zacchtens, or the Sinful Woman,
__4x* who untied her Hair, and wip'd her Lord's Feet,
vii. 48. or to the Woman of z Samaria , or to the
* John iv.a Thief, did there actually go Vertue out of him,
J4- ... and the Holy Ghoft was mingled with their
•u*xxm* Souls ? Even at prefent they that Love God,
and Abandon all things, and Continue inftant in
fc Compare Prayer, are b Taught in Secret the things which
Pfal H. 6\ before they knew nothing of. For the Truth it
xvi. 7, 8. J &
* The Manufcript here adds iyiywil:
t The Manufcript and Paris Copy infert here w,
fcif
o/Macarius the Egyptian. 20 y
felf is according to their own Defirc made mani-
feft, and Teaches them ; c I am the Truth. For'Johnxiv.
the very Apoftles themfelves, before the Cruci- 6-
fixion, by Continuing with the Lord, Saw great
a Signs, how the Lepers were Cleans1 d, and thedMitx.xi.
Dead Raifed up : Yet were they ignorant what f-
was the way of e the Divine Power, and how itc John "^
e Minifters in the Heart, and that they were to 8*
be Spiritually born again, and to be Mixed with
the Heavenly Soul, and become a New Crea-
ture. # But for the fake of the very Signs which
He did, did they Love the Lord. At laft faid
the Lord to them, Why do ye fo wonder at thefe
Signs ? I give you a great Inheritance^ which the
whole World hath not. They continued on to be
perfect Strangers to his Words, till fuch time as
HeRofe from the Dead, and carried up his Bo-
dy, for our Sakes, far above all Heavens. And
then did the Spirit of Comfort enter in, and
mix with their Souls. And the Truth manifefts
it felf in Faithful Souls, and the f Heavenly Mam i Cor.xv.
meeteth with thy (f Earthly) Man, and they be- 47.
come one Communion.
As many therefore as are for the Service, and
Chearfully perform every thing out of Zeal, and
Faith, and the Love of God 5 that very Work of
theirs doth in fome time after Bring them to the
Knowledge of the Truth it felf. For the Lord
is Manifested to their Souls, and Teacheth them
the Manner of the Holy Spirit. Glory and Ado-
ration be to the Father, and to the Son, and to
the Holy Ghoft, for ever. Amen.
'* The Manufcript here inferts *AAi.
Homily
xo6 The Spiritual Homilies
Homily XIIL
What Fruit God Requires ofChriftians*
2i
Ver.
U LL the things that do appear, hath God
Created, and given to Men for their
Refreiliment and Delight. And to them
hath He given the Law of Righteoufnefs. But
from the time of ChriiVs Coming, God looketh
for other Fruit, and another kind of Righteouf-
nefs, Purity of Hearty and a Good Confcience^
Profitable Difcourfe, Chaff, and Good Thoughts,
and all the Exact Deportment of the Saints. For
* Matt, v, faith the Lord, b Unkfs your Righteoufnefs floall A-
20. bound more than that of the Scribes and Pharifees,
ye cannot enter into the Kingdom of Heaven. In
the Law it is written, 1th ou Jhalt not commit Adul-
Matt, v.tery. But I fay unto you that thouc Luft not^ nor
be (] Angry. For it Bchoveth him that is delirous
'to become the Friend [" and * Brother, and the
■" Son of Chriif, to Do Something Extraordina-
" ry beyond other Men, that is, to Confecrate
" his very Heart and Mind to Lift up his
" Thoughts to God. And thus does God, in
" an Hidden Way, give Life and Succour to
" his Heart, and Commit his very felf to it.
" For when a Man Surrenders up his Secrets,
" that is, his Mind and Thoughts to God, be-
u ing neither Taken up, nor Diffracted elfe-
" where, but doing perreft Violence to himfclf,
* The running Text in the Manufcript goes on here as in
all the Printed Copies* But the Margin directs us to Borrow
two Whole Octavo Pages out of the'Next Homily, and infert
them here, which feems to Reftore that Senfe to Both the
Homilies, that before was Notorioufly wanting,
" then
a/Macarius the Egyptian. 207
Cc then doth the Lord vouchfafe to make him
<c Partake of Myftcrics in greater Holinefs and
4C Purity, and give Himfelf the Heavenly Food,
w and the Spiritual Drink.
w Juit as we may fuppofe of a Man that has
a considerable Subfbmcc, and both Servants and
" Children ; He has one fort of Food for Ser-
" vants, and quite and clean another which he
a gives to his own Children that arc Born of* his
" Seed : Becaufe the Children are the Father's
" Heirs, and Eat with Him, being made like
" to their Father. Thus alio Chrilt the True
cc Lord Created all things himfelf, and Nourifh-
" etli the Wicked and Unthankful. But the
" Children which he hath Begotten^of his e own c Compare
w Seed, and to whom he hath Imparted of his John i. 12,
cc Grace, in whom the Lord is *Fofm% He {?• }vit^
u maintains them in a peculiar kind of Refrefh- J^'/pet"
cc ment and Diet, both Meat and Drink, beyond i. 22.
u other Men -, and Gives Himfelf to them that f Gal. W.
" Converfe with their § Father \f[Jefus~\ as the JP-
"Lord h Speaks, He that Eateth my Fief, and&l^ix:
" Drinketh my Blood, Abideth in Me, and I in * jonn vi
" Him, and he fall not fee Death. For they 5-4, $-6.
" that obtain the True Inheritance, are Sons Be-— viii./i.
" gotten of the Heavenly Father, and Lire in
" theHoufe of their Father, as the Lord i faith, "' Compare
" "The Servant abideth not in the Houfe, but the John viiL
" Son abideth for ever. ^ ^ith
" If therefore we alfo are Defirous to be Born ^ "'
" of the Heavenly Father 5 then ought we to
w Do Something beyond the reif. of Mankind,
" Signalize our ielves by Diligence, by Strug-
" gling, by Zeal, by Love, by a good Conver-
" fation, by continuing in Faith and Fear, as
* The Manufcript here inferts our*?.
t The Manufcript here inferts l^i.
5< willing
208 The Spiritual Homilies
" willing to Attain to thofe good things, and to
" Inherit God. For the Lord [* faith he] is the
fPfil.xvi.cc ^porfion of mine Inheritance^ and of my Cup.
*' " And thus the Lord, Beholding a good Purpofe,
cc and Patience, Performs his Mercy, and will
" f Cleanfe us by his Heavenly $ Word "] from
'James iii. the Filth of Sin, and from that everlafting l Fire
6- which is within us. This makes you Worthy of
Hofea vii. t^ie Kingdom. Glory be to his Tender Mercy,
4j 6. and to the Good Pleafure which hath been
m Tit. iii. m fhewn, of the Father, and of the Son, and ot
4- the Holy Ghoft. Amen.
* The Manufcript herein the Margin inferts <pw\\
\ For y.ctQcf.oji'r'x.c here read *.<*.# v,p).t&%
J Here endeth the Paflage, which is transferr'd from the
next Homily into This. But the Manufcript leaves out the
Words Hvoc4 §i& (pv^drlei)) icwTDif and then goes on, dvo ts
fVTru -f flf^a^Wofs, Sec.
Homily
a/Macarius the Egyptian. 209
Homily XIV.
They that give up their Thoughts and Mind
to Gody do it in Hope that the Eyes of
their Heart may be Enlightened, and God
thinks them Worthy of Myjieries in the
higheft 'Degree of Holinefs and Turity,
and Imparts to them of his Grace. And
what we, who are 'Defirous of attaining
the Heavenly Good Things, ought to T)o.
At la/t the Apoftles and Prophets are Corn-
par d to the Sun-Beams that enter in thro9
a Window. The Homily alfo InftruSts us
what is the Earth of Satan, and what
that of Angels 5 and that they are Both of
them Impalpable and Invifible.
|fpfl|| L L the Works in the World that fall
g[~lg under our View, are done in Hope that
itlS! ^en may P'artakc °* tneu* Labours. And
were it not for the Full AfTurance of En-
joying their Labours, there would be No Man-
ner of Progrels made. For even the Huiband-
man fows his Seed in Hope of the Fruits, and by
Vertue of this Expectation does he undergo his
great Fatigues. Let him, a faith the Scripture," iCor.ix;
that Ploiveth, Plow in Hope. And he that taketh I0-
a Wife, doth it in Hope of having Heirs. The
Merchant alfo Commiteth himfelf to the Sea and
Apparent Death for the fake of Gain. Thus alfo
in the Buflnefs of the Kingdom of Heaven -> in
Hopes of having the Eyes of his Heart Enligh-
tened, does a Man Refign himfelf up, Withdraw-
ing from the things of this Life, and Attend
P purely
2io The Spiritual Homilies
purely upon Prayer and Supplication, in Expec-
tation of the Lord, when he will come and Ma-
nifest himfelf to him, andCleanfe him from the
Sin that Dwells within him.
Nor yet doth he Confide in his Pains and Con-
duct, till he Obtains the things he Hopes for, till
the Lord mall Come and Dwell within him,
with the Full Senfation and Influence of the
"Pfxxxiv. Spirit. And when once he {hall h fafte of the
Goodnefs of the Lord, and be Delighted with
c 2G2aIait- v- the Fruits of the c Spirit, and the d Veil of Dark-
d iCor.ui. ne^s ^a^ be Remov'd, and the Light of Chriffc
1 6. ihall c Shine out, and Exert it felf in Joy beyond
■ — iv. 4. Exprefllon > then is he perfectly Satisfied, as hav-
ing the Lord with him in the Exceeding great
Love of a Father, juff, as the Merchant, in the
instance above. Rejoices for having Gain'd what
he Expected. But (before) he is in great Anxi-
fLuke viii. ^y anc| pcar 0f Robbers and f Wicked Spirits,
l2" Icil thro' any Remifsnefs he mould lofe his La-
bour, till fuch time as he fhall be thought wor-
thy of the Kingdom of Heaven, in the Jerufalem
which is Above.
Let us then our felves alfo Entreat God that
He would Uncloath us of the Old Man, and Put
on us the Heavenly Chriff, from this prefent
Moment, that being Fill'd with Gladnefs, and
thus Conducted by Himfelf, we may Live in great
Tranquillity for the future. For faith the Lord,
willing to Fill us with the Tafte of his King-
g John xv. dom, 8 Without Me ye can do Nothing. He knew
3- moreover, how to Enlighten Many by means of
the Apofiles. For being themfelves Creatures,
they brought up their Fellow* Servants 5 by their
£ood
* What follows for two whole QEiwvo Pages together, be-
ing already Transferred to the Foregoing Homily, is here ac-
cordingly Left out. So that the Senfe here alio Runs plain and
Hi a Thread. Nor need we any Alteration in the Greek Text,
bating
of Mac arius the Egyptian. 211
good Convention and Doctrine they Reviv'd and
Rais'd up the * Minds of Perfons that before
were h Dead and Corrupt. For one Creature11 Eph.ii.i,
Nourifheth and Quickeneth another. As the
Clouds, for Instance, which are but Creatures,
do by the Seed of Corn and Wheat. The Rain
alfo, and the Sun, Quicken what they arc ' Com- rW^*
manded to. xxxviii. 8
And as it is the Light that entreth in at a Pf. cxlviii,
Window, but the Sun himielf that Darts his3>4*I£v«
Beams thro' the whole Earth : So were the Pro- '
phets the k Lights of their own Houfe, even of k * pet- *•
Ifrael > But the Apoftles were perfect Suns, I9*
fhooting forth their Radiant Light into all the ' Pfal. xix;
1 Parts of the World. 4-
There is therefore the Earth, in which four- 8' x-
footed Creatures dwell. And there is an Earth in
the -\ very Air, wherein the Birds do Roam and
Live. And fhould thefe incline to Stand down, or
Walk upon the Earth (itriclrly fo call'd) they are
fure of Fowlers that take them. And there is
the Earth of Fifties, the Water of the Sea. And
in the veiy place where every thing was Born,
both Earth and Air, there too it has its Being,
and Nourishment, and Reft. Thus alfo is there
a Satanic Earth, and Country, in which the Pow-
ers of Darknefs, and the Spirits of Wickednefs,
do Live, and Range, and take up their Reft.
And there is yet a Luminous Earth of the God-
head, where the m Camps of Angels and Holy ^Compare
Spirits move up and down and are in perfect PGuxxrir*
Reft. And neither can the Dark Earth be Seen 7-Heb.xii.
22,23.
bating a very Small one, which the Mm ufcript Authorizes, viz.
for «vx^*>o7ro«y» Read civeCaoTrcitjv, and tor dveyn^av Read
*Vr,yetOyV
* The Latin Verfions render io-k^xI^ thus.
f Seethe Introduction, concerning thefe different Kinds of
Earth.
P 2. by
212 The Spiritual Homilies
by the Eyes of this Body, or be Felt at all. Nei-
ther is the Lightfome Earth of the Divine Be-
ing at all to be Felt, or Seen by the Eyes of the
Flcfh. But as to them that are Spiritual, both
the Satanic Earth of Darknefs, and that Light-
fome one of the Godhead, fland Open to the
Eye of their Heart.'
But as the Report of thofe Without * informs
us, ; there are Fiery Mountains, where Fire actu-
ally is, and Living Creatures exactly like to Sheep.
To be ihnrt, thofe that Hunt them, make them-
felvcs Iron Wheels, Fling out their Hooks, and
Caft them into the Fire $ becaufe thofe Crea-
tures having Nothing but Fire to Feed upon,
and Fire for their Drink, ILefrefhment, Growth,
and Life, the ¥kc is to them inftead of eveiy
thing. And if you bring them into another
•f Climate, they Die : And when their Cloaths
are at any time Foul, they Wafli them net in
Water, but in Fire, and fo they are much
Cleaner and Whiter. Thus Chriflians in like
manner have that Heavenly Fire for their Food :
That is to them their Reiremment. It is That
that Cleanfeth, and Wafheth, and Sanctifieth
their Heart. That gives them Growth. That
is their very Air and Life. But if they come out
thence, they are preiently Deftroy'd by Wicked
Spirits -y as in the former Inftance thofe Creatures
Die, when they Stir out of the Fire* asFifh out
of the Water > and as Four-footed Beafts that are
thrown into the Sea, are Stifled > as Birds that
venturing down upon the Earth, are Taken by
Fowlers : So alfo that Soul which continueth not
in that Earth, is Choak'd up and Dies. And if
it have not that Divine Fire for its Meat, and
Drink, and Raiment, for the Purification of the
* See the Inmduttm. \ Cr. Air.
.. Heart,
o/Macarius the Egyptian. 213
Heart, and Sanctification of the Soul -y it is direct-
ly Seiz'd by Wicked Spirits, and Detlroy'd. But
let us [* fludioufly] enquire, whether we have
been n Sown into that Invifible Land, and have n Hofea &
been Ingrafted into the ° Heavenly Vine. Glory o *3-
be to his Mercies. Jmen.
1.
Rom. xi.
*3-
Homily XV.
This Homily Teaches us at large ', how the
Soul ought to T) erne an her f elf in Holinefsy
and Chaflity, and Turity, towards her
Bridegroom Jefus Chrift, the Saviour of the
World. It contains withal fome Queftu
ons Full of Great Inftrutlion, viz. Whe-
ther [for Inftance) in the Refurrection All
the Members are Rais'd ? And a great ma*
ny others concerning Evil, and Grace, and
Tree- Will, and the Dignity of Humane
Nature.
S a Perfon (fuppofe) that is exceeding
Rich, indeed a Glorious Prince, fhould
take a Liking to a poor Woman, that
has Nothing befides her Perfon, and
fhould become a direft Lover, and defne to hava
her brought Home to Him for his Spoufc and
Domeftic Companion, and ilie fhould ever after
fhew all manner of Good Will to this Hufband,
* The Manuicript and tarn Edition omit <tm) .vraty.
P J and
214 ^oe Spiritual Homilies
and Retain a conftant Love for Him : Lo ! that
very Poor and Indigent Woman, that had juft
Nothing at all, has Full Command of All her
Hufband is worth. But if in any one Inftance
flie Tranfgrcfles the Bounds of Decency and Du-
ty, and Demeans her felf very Unfuitably in this
her Hufband's Houfe, then is me turn'd out of
Doors with Difgrace and Reproach, laying both
her Hands upon her Head, as Mofes alfo inti-
mates in the Law, of the Woman that is Difor-
derly and Unprofitable to her Hufband. And
fhe too for the future is full of Sorrow and
Grief in the higheft degree, Reflecting with her
felf from how Great Wealth fhe is Fallen, and
what Glory me has Loft, as being Stript of All
her Honour merely thro' her Foolifhnefs. Thus
alfo the Soul, which Chrift the Heavenly Bride-
groom (hall Efpoufe to himfelf, in order to his
. aMyftical and Divine Communion, fhould fhe
* T Joh- u\ - once Tafte of the Heavenly b Riches, with great
J Rom. u. jn ^n[\Yy ancj Ingenuous Inclinations ought fhe to
c T • r Pieafe Chrift her Lover, and to c make full Proof
' 'of that Miniftration of the Spirit fhe is Intrufted
with, with all Decent and Suitable Behaviour,
d F , . by Pleadng God in all things, and not A Grieving
^'l 'the Spirit in any one Particular, but Maintaining
an Handfome Regard and Affection for Him, out
of a Senfe of Duty, and carrying her felf in the
Houfe of this Heavenly Spoufe with a Fair De-
portment, with an entire Grateful fenfe of the
Grace Beftow'd upon her. Lo ! fuch a Soul is
actually Inverted with the Full Command of All
her Lord's Goods, and her Body becomes the
very Glorious Tabernacle of His Godhead. But
if ihe make any Failure, and in her Miniftration
do any thing Improper, and not the things that
are Plead ng to Him, and is not Perfectly obfer-
vant of his Will, nor Co-operate with that Grace
of
(?/Macarius the Egyptian. 21 y
of the Spirit which is Prefent with her, then
with Reproach and Difgrace is ihe Diirob'd of
All her Honour, and is BaninYd from Life as be-
come Ufclefs, and no way proper for the Com-
munion of the Heavenly King. And after that
there commences an Univerial Grief, and Sor-
row, and Lamentation over that Soul among
All the Saints and Intellectual Spirits : Angels,
Powers, Apollles, Prophets, and Martyrs Mourn
for her.
For as e there is Joy in Heaven, as the Lord ' Luke xv#
hath faid, over one Sinner that Repent eth ; So is
there great Grief and Mourning in Heaven over
one Soul that Falls from Eternal Life. And as
on Earth, when any Wealthy Perfon Dies, he is
Attended out of the World with Mournful
Songs, Lamentations, and Wailing by his own
Brethren, and * Kindred, and Friends, and Ac-
quaintance : So over that Soul alfo do All the
Saints mourn with Lamentations and "f~ Funeral
Songs. For this is what the Scripture elfewhere
hints at in thefe Words, £ "The Pine % is Fallen, fZech. xf.
Mourn ye Cedars. For as the People of Ifrael,
when they feem'd to Pleafe the Lord, tho' they
did not Pleafe Him neither in fuch a manner as
they ought, s had the Pillar of the Cloud Over- zl'^'
fhadowing them, and a 8 Pillar of Fire to give xjv. 19,
them Light > Saw the h Sea Divided before their 10.
Face, and clear f Water out of the Rock. But h Ver-
11, 22.
* The Printed Copies read a-^s «r*v/*»»r, the Manufcript ^
ir^'yevMv. But to leave out wy$ is Better at leaft.
J In the Original and Septuagint it is, Howl Fir-Tree, for the
Cedar is Fallen. The Cedar iignifics the Righteous, Pial. xcii. 1 7 .
As our Author Cites the Words, the Cedars are the Sanits in
Glory, or the Unfmrimg Angels. In the Common Reading it Iig-
nifies the Relapfed, or the Apojiate Members of the Churchy
Ifa, ii. 13.
P 4 after
2io I al Homilies
trpofc was Turn'd away
c them up to the k Scr-
;mies, theywere Led in-
to Sore C were 1 'd with Bit-
oc i d a] 1 R c i p e ft s h ap -
Souk But this the Spirit Mviiic.-lly
the Prophet Ea •:./.", laid of fiich a
. . . ,'.'". .. , faith he,
Nsh , from
\ and If: ' a
, and
:':;. _\V. .. .
.: A..;:v Y.>
, and at '.: ;:: all ?ny B:
-'-■■«■' . ■ .
IV the Spirit word his Admoni-
tions to the Soul that khoweth Godly Grace -y
which been Cleaned from its former
)eck'<3 with the r- Ornaments of the
IV. Spirit, ind made Partaker of the Divine
i but its iour not iuffi-
c , Dcommon (hare of Know-
ire in proportion that
r Chriil theHeaven-
.; /.:. is : Caft off
. out fro;:: the L ore it
in lull get up and
rtage even t againft
And againft
lie his : Giacc
■ . , doesSin yet make Head our
: inks
- . . : . :. . • ...
- I
K-.- ... c:: r. irx,
g/Macarius the Egyptian. 217
We mufl therefore Strive, and with the ut-
3 ft Prudence take due Care that we alio Work
out our and * Trembling.' *
Whofoever therefore you are, that I2-
made Partakers of the Spirit of Chrift, Lock up-
on your -felves in no cafe whate er
Small, or Great, to be above Advice 3 Neither
do any Deipite to the Spin: of Grace, tha: you
mav never be Excluded from the Life, which
have been made to Partake of.
But I will Repeat this udj Bocot Cha-
racter. As a Servant that :s taken into a Pa^
to take care fuppofe of the Plate in daily □ ■*,
of the King's Gooes, for : , _ . -
thing with him, and ferves the King in
Royal Platen . he need of gr-
and Judgment, that he may be gouty c " NoW -
takes in Waiting, by Confounding Danes, and
~g down one upon the Sovereign's Table in-
ftead of another, but Place both the Firil and
Lail Courfe in the Exact Order. But if thro'
Ignoranc. of Judgment h not
the King in nice Order, it is as much /.ace
:h. Thus alio the Soul that
Miniilers to God in Grace and the Spirit, ltands
in need of no lmall Difcretion and Knowle:
that it be not Miflakcn about the jrod,
or in the Ser Spirit, as not havir.r
own Will Harmonizing with Grace For
fometimes known, that in : hftratior. :
the Spirit, which is performed after an hidden
manner by th
Lord own, that is, with
own S ithont H:f
J race, it is Impouible for any one
Serve God -s \ mean, to Perform .
2i8 The Spiritual Homilies
God Acceptably in all Refpe&s. And when a
Man has even Receiv'd Grace, even then is there
. Need of much Underftanding and Difcernment
«jame$ i-(wjjich too themfelves are the i Gifts of God,
which He beftows upon the Soul that Seeks
them of Him) that he may Minifter Acceptably
to Him in the Spirit which he Receives, and in
no one Inftance be [ * Surpriz'd ] by Sin, and
Supplanted thro' Ignorance, Raihnefs, or Neg^
left, having Turn'd afide, and Perform'd the
Lord's Will in any other manner than what is
Fitting 5 fince Punifhment, and Death, and Sor-
row are fure to be the Confequence to fuch a
* i Cor. ix. Soul, which the Divine r Apoftle alfo mentions,
*7- Left that by any means when I have Preached to
other s^ I my felf Jhould be a Caft-away. You fee
what Apprehenfion he was in, tho' an Apoftle
of God.
Let us therefore Beg of God, that We, as
many of us as have been Partakers of his Grace,
may Minifter Acceptably in the Service of the
Spirit, according to his Will, and not live toge-
ther with Thoughts of mutual Contempt for
each other : That thus having our Converfation
fo as to be Accepted of Him, and Serving him
according to his Will with a Spiritual Service,
we may Inherit Eternal Life.
A Man is CompaJJed with Infirmity ^ and yet
happens to have fome Members of his Body per-
fectly Sound, the Eye perhaps for Sight, or any-
other Member, but all the reft are Seniibly De-
cay'd. So alfo is it in the Spiritual State. It is
very likely that a Man may have three Members
of the Spirit Sound, but he is not therefore Per-
* The Printed Copies read k^*?, Seiz'd, or Heldfafi ; but
the Manufcript rXccn-r,, Surpri&d, which ieems to Suit beft with
the Author's Intention.
feft.
a/Macarius the Egyptian. 219
feft. You fee what different Meafurcs and De-
grees there are of the Spirit, and how Sin does
by Piece-meal both Grow and Decreafe, and not
all at once. The Whole Providence and Dif-
penfation of the Lord, both the Riling of the
Sun, and All the Creatures, were All made for
the fake of the Kingdom, which the Elect are to
Inherit, that it may be a Kingdom made up of
Peace and Concord.
Chriftians therefore ought to Strive for the
Maftery in all things, and never pafs a Judgment
upon any one, not even a Common Proflitute,
nor Notorious Sinners, or the Diforderly j but
to look upon all Mankind with a Simplicity of
Intention, and an Eye of Purity, that it may be-
come Natural to a Man, and Riveted into him,
to fet No man at Nought, neither to Condemn,
or Abhor any one, nor even to make a Diffe-
rence between thePerfons of Men. Should you
fee a Man with but One Eye, don't you except
againft him in your Heart, but pay the very fame
Regard to him as if he had no Blemifh at all.
Look upon a Man that is Maim'd in his Hand,
as if he was not # Maim'd $ upon the Lame, as
if he went Upright ; and upon the Paralytic, as
if he were in perfect Health. For this is true
Purity of Heart, when you behold the Sinful,
or Infirm, to Sympathize with them, and mew
Mercy towards them. For it fo fills out, that
even the Saints of the Lord Sit down in the
r Watch-Towers, and view the [^ Error and~\ 'Compare
Deceit of the World, and they do after the In- Hab- "• \ ■ •
ward man Speak with God, but in the Out- Z'lJ,;
* ■ AAAVll. I 4*
* The Manufcript reads KvMdffyo*.
t The Manufcript here inferts arA** «}.
ward
220 The Spiritual Homilies
ward do they Appear to % Mankind but as Spec-
tators of what pailes in the World.
The Men of the World therefore derive one
kind of Influence from the Spirit of Error, tq
Relifh the things of the Eart^. But Chriftians
have quite a different Inclination, and a Mind as
different , they belong to another World, and
another City. For the Spirit of God holds
*", John i.f Communion with their Souls, and they * Tread
3- . down the Adverfary under their Feet. For it is
•PR xci.v written, The Laft Enemy that is Deftroyed is
*iCor\xv.Death- F°r tney that Worfhip God are Lords
26. of AIL But then again, they that are SluggifTi in
Faith, and the downright Sinners, are .the Slaves
of # All , and the Fire Burns them, and the
"Compare11 Stone y and the w Sword Slay them, and in the
Ecclef. yi.upiliot of All fhall the Devils have the Domi-
21 with njon oyer them#
ij. \T.' Queft.' In the Refurreclion jhall All the Mem-
*Heb. iv. bers Rife?
12. Anfw. With God All things are Eafie, and
He has fo Promis'd. But to the Weaknefs and
*A&sxvii.x Reafoning of Man does this appear as a thing
18. -|- Impoflible. For as God taking from the y Dull
rGen.ii7.and the Earth, Erected as it were another kind of
Nature, Not refembling the Earth at all, and Dif-
* Inftead of 0 dtaX^toJg, as in the Printed Copies, the Manu-
fcript reads a-v^-^Vg/s.
* The Manuscript «A»s for reads 'ixuu
f It is very well known, that in Fa£t Perfons of the very
Firft Character fcr Senfe and Wifdom among the Heathens,
have not only pronounc'd the KeJurreB'ton a thing Impoflible
eiren for Divine Power to Effect, but concluded that the Body-
in Reality was no True Part of Man, but only the Priibn of
Lapsd Souls. And when once fome fubtleDifputants had per-
piex'd the Egyptian Reclufes with their Objections againft this
Article of Faith, which none of them could Solve, our Author
was Forc'd to put an End to the Conteft by Raifing one a&u-
ally from the Dead. See the Introduction, p. f ^
tinguifli'd
a/Macarius the Egyptian. in
tinguinYd it into feveral Sorts, fuch as Hair, and
Skin, and Bones, and Nerves. And in the fame
manner as the Needle thrown into the Fire, Al-
ters its Colour quite, and is Chang'd into Fire -y
(the Nature indeed of the Iron is not taken a-
way, but Retains its former Confiftency : ) So
alfo in the Refurrection, the Members are Rais'd
entire, neither does the Hair PeriJJ^ as it is
2 written. And they have All the Appearance of7' Compare
Light j they are Drench'd in Light and a Fire, ^f^jj^l
and Chang'd indeed funiciently, but not fo taken xxi- l8
to pieces, as fome maintain, and fo perfectly be- a Marl: i:.\
come Fire, that there fhould be no Remains of 49-
their Proper Nature. For Peter is Peter ftill, and
Paul Paul^ and Philip as much Philip as ever.
Every one remains in his Proper Nature and Per-
fon Fill'd with the Spirit.
But if you fay, that Nature is quite diflblv'd,
that Peter and Paul are no more, but that Alto-
gether and Every where is Gcd -, and that nei-
ther they th:;t are gone into Keli are Senflble of
their * Puniihrnent, nor they that are entred into
the Kingdom of the f Benefit : A.s if we mould
fuppofe a Garden that had Fruit-Trees of all
Kinds, and there was the Pear, or the Apple,
and the Vine, bearing both Fruit and Leaves,
but it mould fo fall cut that the Garden, and all
the Trees and Leaves mould be Chang'd, and
Turn'd into a different Nature, and whatever
they were before., they have now one common
* This is plainly an Objection, which is Anfwer'd, if at all,
but fomething Abruptly (for want, I fufpeft, of fome more
Antient Copy.) But it may be Softned perhaps by faying,
that at the RefurrefVJon the Milery of the Damn'd, and the
Happinefs of the BiefTed will both be fuch, that by a Common
andUniverfal Sympathy, Pcrfons mail not be fenfible of their
own particular Lot or Portion, as Divided from that of the
Community. But this perhaps may feem too Loofe and Wide
to fignify very Much at the Beit.
i Appear^
221 The Spiritual Homilies
Appearance of Light : Even Thus are Men
Chang'd in the Refurrection, and their Members
are Holy, and in the Form of Light.
The Men of God ought therefore to Prepare
themfelves for the Battle and the Fight. And
as the Brave Youth that Endures the Scuffle and
the Blows that are laid thick upon him, and Re-
turns them every one : So ought Chriflians alfo to
b2Cor.vii.Bear Affliffcions, both thofe ^from Without, and
the b Interiour Wars ; that however Beaten, they
may thro' Patience come off with Victory. For
the Beaten Track of Chriflianity is exactly Thus.
For wherever the Holy Spirit is, there prefently
c Compare follows [as a # Shadow to it] Perfecution and
Eccle£ 11. a Fight. You fee the Prophets, how they were
Mat.Tii Perfecuted by their Kindred from flrft to laft }
I7.* when yet the Holy Spirit Operated in them.
— iv. i. You fee how the Lord, who is the ^ Way and the
djohnxiv. Truths was Perfecuted, not by a Foreign Nation,
6' but by his Own, by his own Peculiar Tribe in
Ifrael {Judalo] was He Perfecuted and Crucified.
And in like manner the Apoflles. For from the
time of the Crofs, the Spirit of Comfort \ De-
fended, and came upon Chriflians. No Jews ever
after Suffer'd Perfecution, nor were there any but
Chriftian Martyrs. Wherefore Chriflians ought
• i Pet. iv. mt to e think it Strange. But there is an abfolute
I2- Neceflity for it, that the Truth mould Suffer
Perfecution.
Quefl. Some maintain^ that Sin enters from
Without y and that Man, // he pleafeS) Admits
it not) but Rejects it.
* The Paris Edition omits thefe Words h«v cita. But fince
both the Manufcripts and all the other Printed Copies have it, I
thought it Beft to Retain them.
t The Printed Copies, and the running Text of the JVIanu-
fcript read mtHjX^, but the Margin of the Manufcript <cxt*x6u
Anpw,
a/Macarius the Egyptian. 223
Anfw. As the Serpent that ipoke to Eve Out-
wardly, by her Ready Obfervance gain'd Admif-
fion Within > fo even naw, by the Compliance
of Man, is Sin Introduc'd, tho' Foreign to him.
For Sin has Full Commiflion and Liberty to En-
ter the Heart. For neither are the Thoughts
from Without, but from the Heart Within. For
faith the Apoitle, f I will that Men Pray without* iTim.ii.
Wrath and IVicked Reafonings. For xhz ?> Thought s^% Mat*xv
according to the Gofpel, proceed out of the Heart. ,^
Get thee then to Prayer, and Examine well thy
Heart and Mind, and be thou Defirous to Send up
thy Prayer to God Pure, and Watch * Narrow-
ly, if there be nothing to Hamper jfo whether
thy Prayer be Pure, whether thy Mind be Per-
fectly Intent upon the Lord, as that of the Huf-
bandman h upon his Hufbandry, and that of ahLuk.xhr;
Married Man upon his Wife, and the Merchant lS— :2°*
upon his Merchandize; Whether thou Bend thy^^im"
Knees in Prayer, and Others do not ' Snatch ^
away thy Thoughts.
But fay you, the Lord is Come, and by his Crofs
hath Condemn'd Sin, and it is now Within no lon-
ger. But yet as a Soldier that has put up his Chariot
in any one's Houfe, has Power at Will to Come
In and Out at that Houfe : fo even Sin has Hill
the Liberty of Reaibning in thy Heart. For it
is written, k Satan entrcd into the Heart rfJuQass Lu.xxii.
But if you ftand in it, that by the Coming of 3-
Chrift, Sin was Condemn'd., ana that what is
Evil after Baptifm has no farther Pafture to Sup-
ply it with Rcr.foning in the Heart : Are you ig-
norant ( let me a(k you ) how Many from the
Coming of our Lord to this very nne have been
Baptiz'd, and yet at times been Troubled with
Wicked Thoughts ? Or have not fome of them
* The Manufcript indeed and P^mGopy omit i^ai^'iras.
i Turn'd
224 The Spiritual Homilies
Turn'd afide to Vain-Glory, or Fornication, or
Gluttony ? But are all the Men of the World^
that are within the Pale of the Church, of a
Heart Pure and Blamelefs ? Or do we find that
after Baptifm many Sins are Committed, and
that actually Many do Sin? The Thief therefore,
even after Baptifm, meets with Encouragement to
Break into and do what he pleafes. For it is writ*
[ Deut. ?i. ten, l Thou Jbalt Love the Lord thy God with all thy
f\ Heart. But thou fay'ft, I do Love Him, and I
have the Holy Spirit. Have you Him then, pray,
frefh in your Mind ? and have you a Love in
good Earneft, and a Burning Defire after the
Lord ? And does This hold you Night and Day ?
For if you really have a Love like This, then are
You Pure. But if you have it not, be you ftill
Enquiring on, whenever any thing of Earthly
matters, or Bafe wicked Thoughts comes in
your way, whether your Inclinations do not Lean
towards it, but that your Soul is ever forcibly
mjohn vi.m Drawn to the Love and Defire of God. For
44- the Thoughts of the World Drag the Mind
down to Earthly and Corruptible things, and
Suffer it not to Love God, or Keep the Lord in
Memory. And often again an Illiterate Perfon
goes to Prayer, and Bends his Knee, and his
Mind enters into Reft, and in proportion as he
Digs and goes Deeper, the Wall of Sin that
ftands in his Way is Broken down, and he is Ad-
n i Cor. i. mitted to Vifion and Wifdom, where the n Migh-
z6- ty, and the Wife, and the Men of Eloquence, are
• i Cor. ii. not able to ° Comprehend or Know the Subli-
14. mated State of his Mind, becaufe he is wholly
taken up with Divine Myfteries. For fo too he
that is UnfkilPd in Pearls, knows not how to
Rate them, for want of Experience in them.
Wherefore Chriftians alfo have their Averfion
* Phil. Hi. for the Glittering things of the Earth, and v Count
3- them
a/Macarius the Egyptian. 22 j
them but as Dung in Comparifon of the Majefty
whofe Influence they feel within them.
Quefl. Can a Man Fall that has the Gift of
Grace ?
Anfw. If he grow Carelefs, he certainly Falls.
For his Enemies are7 never Idle, or Backward* lPet-v-
in the War. How much more then ought you
never to Dcfift from Seeking after God? For the
Damage which you Suitain by your Neglect is
exceeding Great, tho' you may Seem to be Even
Approv'd in the Myftery of Grace.
Quell. Does Grace continue after a Man has
TalVn?
Anfci. God is defirous to Brings Man back
again to Life, and Exhorts him to Return
^gain to Weeping and Repentance. But if it
even continues, it is again to [make * thee
a more fecure Labourer^ by Repenting of thofe
things in which -f- you have formerly Tranf*
grefs'd.
Queft. Are the Perfect liable to Affliction or
JVar^ or are they Entirely Free from Care ?
Anfiu. An Enemy never Refpites any from the
War. And Satan is perfectly void of Mercy,
and a downright Hater of Mankind. Where-
fore neither is he Backward to Set upon any
Man whatever, but he does not appear how-
ever to Attack all in the fame Meafure and De-
gree. For even the Head Officers and Lieu-
tenants pay their refpective Tributes to the
Sovereign. But He himfelf trading to his
Wealth, and to his Gold, and to his Sit
* In the Manufcript thefc Words ■sryo-x.XewrxA fCtctrxron-
9-eu 7tv ccvSgairot are Blotted out by a Hand Something diffe-
rent, and inftead of them are thefe inferted, viz. <rt •srotys-cti
f The Manufcript reads irXtufteXr,? x$.
CL verj
li6 The Spiritual Homilies
ver, Levies Contributions, as it'Tvere out of his
Superfluities, and thinks it No Injury. For as
he that giveth x^lms, never thinks it any Lofs to
him : So Satan alfo looks upon all this as a kind
of Overplus. But there is a poor Man, that
is even deftitute of daily Food, this Man is
Beaten and Tormented, as not able to Anfwer
the Demands made upon him. There- is alfo
one that is hard Prefs'd and Tormented, but yet
does not die neither. And there is another, that
even for a flngle Expreilion is order'd to lofe his
Head, and Dies. So among Chriftians alio are
there Some that are Warr'd upon with Vigour,
and Diftrefs'd by Sin. And yet they are Hardned
to the War, and grow Wife, defpifmg the Ad-
verfc Power 5 nor have they on this fide any
Danger, becaufe they are pail Falling, and Se-
eur'd of their Salvation, as having been often
Exercis'd in the War of Sin, and gain'd Ample
Experience. Having withal God with them,
they are under his Guidance, and are at Reft.
But others that have never yet been Exer-
cis'd, if they Fall but into One" Affliction, and
a warlike Commotion once begins, they imme-
diately Fall into Ruin and Perdition. As they
that are Travelling to a City, with Intention
to Vifit their intimate Friends and Acquaintance,
tho' they fliou'd meet with feveral in the Places
of Concourfe, yet are they not Stop'd by them.
For their Defign is to meet their Friends. And
when they knock at the Door without and Call,
their Beloved open to them with Joy. But if
they lofe their Time in every public Place, and
are Impos'd upon, or Detain'd by thole they
meet, the Door is lhut, and no Man Opens to
them. Thus alio they that are Soilicitous to
Cant.ii.p.come to Our Lord Chrift the True a Beloved,
ought to Defpile and Overlook all others.
1 And
of Mac arius the Egyptian. 227
And after the fame manner that they do,
that come into the Palace to the King, be they
Lieutenants or Head Officers, they are under no
fmall Apprehcnfion, how to make their Anfwers,
and that in the Defence they make for them-
felves they may be guilty of no Miftakes, for
fear of a Reprimand and Animadverfion. But
the Ruttics and common People that never had
a Sight of their Ruler, Live without any Con-
cern at all. So is it with this Sublunary World,
being All from the Crown'd Head to the mean-
eft Subject, unacquainted with the Glory of
Chrift, their Concern is Confin'd to the Things
of this Life $ nor is there a Man^among them
all, that in hair will Call to Mind the Day of
Judgment.
But they that by Meditation come before the
Judgment Seat of Chrift, where his Throne is,
and are continually in his Prefence, they are un-
der a Conftant Fear and Trembling, not to Swerve
in any thing from his Holy Commandments.
And as the Rich Men of the Earth when they
have brought home great Stores of its Fruits
into their Granaries, have more work again Day
after Day, how to Improve their Stocks,, and
not to be Behind hand. But if they ill ill Truft
to that Wealth they have already in their Store-
houfes, and take no firther Care to Add a new,
but live upon what they have already got, they
quickly link into Want and Poverty. Whence
it is plain they ought to take true Pains in taking
account, and bringing ftill in what they have,
that they may not Run behind-hand. Thus is
it in the Buiinefs of Chriitianitv, that a Man
Avail Tafte of the Grace of God. For fafte,
b fiiith he, and fee that the Lord is Good. bPf.xxxir.
Now this Tailing is the very Vertue of the 8.
Spirit exerting its Influence in the Full AfTu-
Q_ z ranee
2 28 The Spiritual Homilies
ranee of Faith, which miniftreth in the Heart.
For as many as are the Children of Light^ and of
fe2Cor.iii. the c Miniftration of the New Covenant in the
9. Holy Spirit, thefe Learn Nothing from d Men.
d Compare por they are Taught of God. For Grace it felf
Te^xxxi3' writes m tne*r Hearts tne Laws of the Spirit.
jer. . ^ykerefore t^ey OUght not t0 piace their Entire
John vi. Confidence upon the Scriptures # only which are
45*-. written with Ink; the Grace of God does more-
* Thef. iv. oyer write the Laws of the Spirit, and the Hea-
venly Myfteries upon the Tables of the Heart al-
fo. For the Heart Governs and Reigns Supreme
over the whole Machine of the Body. And
when Grace has once got the Paftures of the
Heart into its Hands, it is Abfolute over all the
Members, and the very Th ughts. For There
is the Mind and all the Thoughts of the Soul,
an j ir. s Expectation. Wherefore Grace alfo paf-
fes thro' all the Members of the Body.
Thus again as many as are the Children of
Darknefs, Sin Reigns over their Hearts, and Pe-
*-Matt.xv.netrates into all the Members > (for e out of the
' 19. Heart proceed Evil "Thoughts) and being thus Dif-
fus'd throughout it Darkens the Man. But they
that Deny Sin to be Bred up and Grown toge-
ther with the Man, will make No Proviflon Tor
the Morrow, nor be Troubled with Concupif-
cence. For for a certain Period the Evil Princi-
ple has ceas'd to Caufe any Difturbance within
them by any Suggestion of Concupifcence, fo
that a Man dare even Aver upon his Oath, that
he has no fuch Affection flirring within him.
"iCoiwii.But yet in a very little Time is he even f Burnt
9' up with Concupifcence, infomuch that he is
found over and above to be Perjured in Averring
lb. For as Water paiTeth thro' a Pipe, fo does
* See Tko. a Kemfis. Book III. Chap. II.
I Sin
a/Macarius the Egyptian. up
Sin as Freely thro' the Hearts, and the Thoughts.
But whoever Deny this, they are Subltantially
Confuted and Impos'd upon by that very Sin,
which [is # unwilling to] Triumph over them.
For the Evil in us is very Indultrious to lie hid,
and be quite conceal'd in the Mind of Man.
If any Man therefore Loveth God, he alio
infufes 8 his own Love into him. And being8Rom-v.
once generoufly Confided in, he h Superadds theh f* .
Heavenly Faith to him, and there becomes of ,-• '
Both a Double Man. As \ many therefore of
your Members as you offer • up to God, He alfo1 Rom. xii.
intermingles of his own Something like them, i.
that you may Perform every things in Purity,
both Loving and Praying to Him. For Man
is of Great Value. Coniider how Great the
Heavens, and the Earth, the Sun and the Moon
are, and yet it pleas'd not the Lord to take up
his Reft in them, but in k Man only. The Ex-k Prov.
cellency of Man therefore far exceeds all thevin- 3!-
Creatures. Perhaps I mall venture to Affirm {f^il
that he is above All not only the Vifible * Crea- Eccl.xxiv,
tion, but even the m Invisible alfo, meaning the 3—8.
very # Spirits that n Miniiter in the Divine Pre- ,pi'- v.iH-
fence. For it was not of Michael or Gabriel .the 2r0/" •
Archangels that he faid, Let us make0 them after x'6u '
our Image and Likenefs: But of the Intellectual ■ Luke I.
Subftance of Man, I mean his Immortal Soul. l9-m
For it is alfo written, that the Encampments1 of°Gen'u
P Angels are round about them that Fear him. ButPp£XXxiv>
the Creatures which are Vifible are Tied up bv an 7.
Unalterable kind of Nature. Heaven wTas ap-
* The printed Copies read /*:AA»W, but the Manufcript
^oj ffcJUwiff. The Reafbn follows, <&c.
f The Manufcript inftead of ottox; reads ?«•*.
* Concerning this Superiority of Man above the Angelic
Orders, fee the Introduction. Object. II. /7.3 a
Q^ 3 pointed
230 The Spiritual Homilies
pointed for good and all, the Sun, the Moon, the
Earth : But the Lord took no Pleafure in them.
But neither are they capable of being Changed
from what they were firft Created, nor have they
any Will But thou (O Man) art therefore
made after the Image and Likeneis of God, be-
caufe as God has the fole Power of Controul
within himfelf, and does juft as he pleafes : (Shou'd
he but have the Will, he cou'd by his Pre-
rogative Power fend the Righteous into Hell,
and Sinners into the Kingdom of Heaven.)
But this is neither any Choice of His, nor
does He admit of it. For the Lord is a Righte-
ous Judge.
Thus even thou alfo art in thy own Difpofal.
And if thou haft a mind to Perifn, thy Nature
admits of a Change. If thou haft a mind to
Blafpheme, to make up Poifons, and take ano-
ther's Life away, there is none that withftands
or hinders thee. If a Man Will, he is in Sub-
jection to God, and walks in the Path of Righ-
teoufnefs, and Mailers his Lufts. For this Mind
(of his) is an Aiitagonift Able by the confum-
mate Strength of Reafon to Overcome the Vio-
lent Aflaults, and Shameful Lufts of Sin.
For if in a Great Houfe, where there are
VerTels of Gold, * and VefTels of Silver, and
Variety of Ciothes, both Gold and Silver, the
Youth of both Sexes that are up and down there
put a very Great Reitraint upon their Mind (tho*
Nature too by reafon of its Innate Sin covets
every thing) and became they are in Fear as
Men are or their M afters, they Check the Out-
rages of Concupifcence : How much more then,
* All the printed Copies here add xfvcriyp*. But the
Manufcript omits it3 which accordingly I follow.
where
of Mac arius the Egyptian. 231
where the Fear of God is, ought * it to Fight and
make the utmoitOppofition to the Evil -hat <\ /jqRom.vii.
Prefont with it. ForG^d hath commanded the 2I-
thing 'offible. The Nature of Crea*
tures void of Rcafon is verily Coofirfd : As the
Nature of a Serpent is Bitter and Venomous. All
Serpents therefore are of this fort. The Wolf
was ever Ravenous. All Wolves arc of the fame
Nature. Th? Lamb, that the Wolf preys upon,
is Gentle. All Lambs are naturally fo. The
Dove is Void of Guile and Harmlefs. The Na-
ture of all Doves is the Same. But Man is
not fo. One is a mere devouring r Wolf, and r Matth. x\
another like the Lamb is made his. Prey. Both l6'
however come of the fame Stock of Humane
Nature. There is One that is not Satisfied with
his own Wife, but mull: alio turn Adulterer. And
another does not Suffer even Concupifcence to
Rife up in his Heart. There is that violently
Siezes what is his Neighbours : And there is a-
gain another that out of Regard to God, gives
even what he has away. You fee how very
Changeable this Nature (of Man) is. It warps
towards Evil, and again Inclines to that which
is Good. And between them both it is in rea-
dinefs for Action, of one kind or other, juft as
it will. Nature therefore is capable both of
Good and Evil, either of Divine Grace, or the
Oppofite Power : But Acts by no Ncccfllty>
becaufe from the very firft, Adam when in a
State of Purity controul'd his Thoughts abfolutc-
ly, but from the Time that he Trangrefs'd the
Commandment, Infupportablc Mountains (of Dif-
ficulty) lie (heavy) upon his Mind. And Thoughts
* The printed Copies read here o ȣ$. The Paris Edition
indeed is an Exception, which omits the Words. And This
Omiflion is Confirm 'd by the Manufcript. And Both are Fol-
lowed here.
Q.4 of
23 % The Spiritual Homilies
of Malice being intermixed are become Entirely
as his own, and yet not one of them is genuine,
becaufe Ingrofs'd by Sin.
For the future then, you ought to Seek out
f Compare for a f Candle, that you may Light it up, and
2.ephan. i. Find out your Pure Thoughts. For thefe are
hu^xv NLLtural wnich tne Lord hath made. * They
g> ' that have been Bred up at Sea, have learnt to
Swim, and whenever the Tern pefts Rife, and the
Waves Swell, they are not Amaz'd at it. [But
■j" they that have not been us\d to thefe things^ if
there Come but a moderate Storm, they are Over*-
whelm* d with Fear , and very fairly Drown' d^\
Thus alfo are the Chriftians. As the Underftand-
ing of a Child of three Years old cannot perfue
nor comprehend the Mind of a complete So-
phift, the Difference of Years between them
being considerable : So Chriftians alfo like mere
Infants take very little notice of the World, Fix-
ing their Eyes upon the Meafure of Grace af-
forded them. For they are Strangers to this pre-
fent World. And their own City and Place of
Reft is quite and clean another. For Chriftians
have the Confolation of the Spirit, with Tears,
and Grief, and Sighing. And even their Tears
*F£xlii. ;.are a delicious c Repaft to them. They have too
' a Fear upon them amidft their Joy and Glad-
nefs. And they are for all the world like Men
vjU(j that carry their very v Life in their Hands, not
xii. 3. putting any Confidence in themfelves, nor think-
ing thernfelves to be any thing, but are Set at
nought and Rejected by all the reft of Man*
kind
* The Latin Verfions here are not Senfe, which make the
Author fpeak, as if the Thoughts were Bred up at Sea, 8cc.
t The Manufcript here adds, c't $*rvw&-6*6 vxtMi *j ^j-
As
<?/Macarius the Egyptian. 233
As if wc fhou'd fuppofe a King, that fhou'd
leave his Treafure with ibme poor Man or other,
he that has Taken it into his Cuftody, never
looks upon it as his own, but always acknow-
ledges his Poverty, not daring to Squander away
any Part of another's Treafure -, for This he al-
ways keeps in Mind, not only that the Treafure
is another's, but that it was a King and Man of
Power that left it with me, and whenever he
pleafes he takes it from me. So ought they al-
io to think of themfelves, that have the Grace
of God , to be of an Humble Mind , and to
Confefs their Poverty. For as the poor Man that
lias Received theTreafure the King left with him in
his Hands, if he Depends upon this Foreign Trea-
fure, is Lifted up as if it were his Own Wealth,
and his Heart Swells with the Imagination > the
Royal Owner takes back his Treafure from him,
and then he that had it in his Keeping, conti-
nues Poor, juft as he was before this hapned.
Thus they alfo that have Grace, if they are Ex-
alted, and their Hearts conceive a Pride upon it,
the Lord taketh away his Grace from them, and
then they remain the very fame they were be-
fore they hadReceiv'd that Grace of the Lord.
But there are Numbers, who, tho' Grace be
even Prefent with them, are yet Encroach'd up-
on by Sin, and are not Senfible of it. For let
us but Suppofe, that in a certain Houfe there
lives a young Maiden, and likewife a young Fel-
low, and this young Creature being Wheedled
jby him, confents to his Will, is Debauch'd and
Turn'd out of Doors. So alfo is that dreadful
Serpent of Sin continually Prefent with the Soul
* Enticing and Provoking it ^ and if it come to
any Agreement, the very incorporeal Soul par-
* The Manufcript for y«£y«6*{"i reads y££y*Ai£#y.
takes
234 The Spiritual Homilies
takes with the Sin of the Spirit which is without
* iCovM.11 the Body > that is to fay, Spirit communicates
2b- with Spirit, and he that Confents, and Admits
of the Suggeition of the wicked One, com-
mits Adultery in his Heart. The Rule then of
the Conflict is This, viz. Not to commit this
Adultery in your very Thoughts, but Set your
Mind againft it and to make an inward War and
Fight of it, and not to give way, or make
the leaft * Co?npliance to Sin in thy Thoughts.
And if the Lord find this Ready Difpoiition in
thee, He certainly takes thee at the laft Day to
Himielf in his Kingdom.
For there are fome things which the Lord dif-
penfes that he may not leave himielf without
iome Witnefs of his Divine Grace and Calling.
And fome things there are, which He fo Con-
duces by giving way to them, that Man may
be Tried and Exercis'd, that the Liberty of Man
may be made Manifeft. For they that are in
Afflictions and Temptations, if they Hold out,
are no way Difappointed of the Kingdom of
Heaven. Chriflians therefore are not Difturb'd
or Griev'd under Afflicting Circumftances. Nor
ought they to think it Strange if they are Tried
with Poverty or 111 Uiage : But rather to take
Pleafure in that Poverty, and Efleem that as
fHcb.xi. w Riches, Failing as a Banquet, and Difhonour,
z6' and the Abfence of Glory for Glory it felf.
And, on the other hand, if they fhou'd fall in-
* The common Reading, viz. bwrM. is very wrong. Dr.
jMonu- Vritius indeed reads e-wmJW^iK, which f Cottelerius informs us
mentaEc-is the Reading of the Manufcript in the French King's Li-
c^lxGr3e~brary, and others he thinks might read *&*$%$. This by an
, ' l~**eafy Miftake in Tranfporting one Letter might be chang'd
into the common Reading 6 vrfiy,^ The Baroccian Manufcript
however reads tw^SuuB-^s,
to
a/Macarius the Egyptian. 235
to Circum (lances which in this Life .are Splen-
did, and which Tempt them to a Refrefhment
that is Carnal, or Riches, or Glory, or Plcafure,
they ought not to take Delight in thefe, but Fly
from them, as from Fire.
In the vifible World, if an Inconfiderable Na-
tion is ftirr'd up to make War upon a Crown'd
Head, He is at no Trouble to Fight Himfelf,
but Sends his Soldiers only with their Com-
manders, and they manage the War. But if the
Nation that is Provok'd be a Great One, fuf-
ficient to make Havock of his Dominions, the
King is under a downright Neceffity then to
take the Field in Perfon, and with bis Houfhold
and Prime Forces to Invigorate the War. Be-
hold then thy Dignity, that God hath been
Mov'd with his own x Guards, of the Angels "Compare
I mean, and his Holy Spirits, to take an Em- Dan. vii.
bafly Himfelf upon thy account, that He might IO-
Redeem thee from Death. Fortify thy fclf there- ^ithHeb'
fore, and confider how Great a Providence hasi. 6.
been Shewn in thy behalf.
And having made ufe of an Illuftration taken
from the World as living in it, let us go on to
Suppofe a King that fliou'd chance to light up- -,-.-.
on a Perfon that is Indigent, and has had feveral t'^
Stabbs, and ihou'd not be y Afham'd of him, » Luke x.
but Heal his z Wounds with wholefome Medi-33, 34-
cines, and Bring him off to his own Palace, and Matt- viii-
Put him on the Purple a Robe and Diadem, andaReJ7j 6
make him Partner of his own Table: Thus alfo b , ?^' »*
Chrift the Heavenly King, when He came to 24!
Man that was wounded, He b HeaPd him, and "Compare
hath made him c Partaker of the Royal Table^EPhef- iL
And This not by any Force done upon his Will, ^'^
but by way of Imitation and Entreaty does He 2I.
bring him to fo Great Honour. For it is writ — xix.o.
ten alfo in the Gofpel, that the Lord Cent forth Luk xxii-
bis 30.
z$6 The Spiritual Homilies
rf Matth. his d Servants to call them that are willing, anct
xxii. %>?-declafd to them, my Supper is now Ready. But
Luke^xiv.they that wa.e caU,d defir,d tQ be Excusid) al.
ledging, / have bought, fays one, fome Yoke of
Oxen, and another I have Married a Wife, &c.
You plainly fee ttie Perfon that lent the Invita-
tion was Ready 5 but they that were Call'd, Re-
fus'd it. No doubt on't they are themfelves
guilty of their own Mifcarriage. So very Great
then is the Worth of Chriitians!
0 Matth. Confider it well that the Lord hath e Prepar'd
xxv. 34. the Kingdom for them, and Invites them to come
John xiv. ^ DUt they themfelves are not willing, with re-
'Rom. vi. fpeft to the £ Gift, which they are to Receive by
%$. Inheritance: This a Man may juftly fay, That
if every one from the Time when Adam was
Created to the very End of the World, fhou'd
Fight again Satan, and undergo Afflictions, what
he wou'd do in all this, wou'd be No great
* Rom matter ^ § compar'd with the Glory which he
vui 18* is to Inherit. For he Reigns h together with
kviii. i7.Chrift to Endlefs Ages. Glory be to Him who
compared j^^ Lov'd fuch a S^ul as this, becaufe He hath
™hRcv- Given his » own felf, and his Grace to it, and
Entrufted the Soul with them ! Qlory be to His
Majefty !
As to Outward Appearances, Behold, All we
Brethren that are now Sitting here, have One
Image and One Face, that of Adam. But is
there alfo in our hidden State, and inward Cir-
* John cumftances but One * Will among us All ? And
xvii. ir. Dut k One Heart? Are we All One, Good
* A^1V- anG| Godly ? Or are there Some of us, that have
1 Fellowmip with Chrift and his Angels, and o-
thers with Satan and the Devils ? And yet we
fit together, as if we were All but One ? We
have One Face of Adam in common. Do you not
* The Manufcript reads ieutxov*
fee,
1 i Cor. x
a/Macarius the Egyptian. 137
fee, how that the Intellectual Subitancc, the
Inner Man, is quite a different thing from the
Outward? For we all appear to be but One,
when yet fome of us are in reality with Chrift
and his Angels, but others with Satan and un-
clean Spirits. The * Heart therefore hath a
Depth not to be Fathom'd. There are Rooms
of Reception,and Couches, m Doors, and Porches, m Rev. iiL
with Variety of Offices and Pailages. There is 2°-
the Work-houfe both of Righteoufnefs and Un-^ov;vlu-
righteoufnefs. There is Death, and There is Life.
There is the Good n Mcrchandize,and its Contrary. "Matt.xiii.
As a Palace fuppofe of the Firft Magnitude, 45>. 4^
and this too become Defolate and JFull of all**}^£
manner of Unfavoury Smells and Dead Bodies in ,-£
great Abundance : Thus alfo is the Palace of
Chrift, the Heart, and it is ° Full of All Unclean- « Matth.
nefs, and great Crouds of wicked Spirits. It xxuL 27*
ought therefore to be Repair'd, and Built anew,
the Store-rooms, and the Bed-chambers to be
Fitted up in good Order. For there the Sove-
reign, Chrift Himfelf, together with his Angels
and Holy Spirits comes to take up his p Reft, andp j0imxjr;
to Dwell, and to Walk up and down, and even 23.
to Eftablith his Kingdom. pf- Mt
I Aver moreover, that as a Ship that is Great-
ly Laden, where the Governour orders All the
Perfons, and Difpenfes every thing, chiding fome
indeed, but only Directing others : Thus alfo is
the Heart, having the Mind for the Governour,
the Confcience convicting us, the Thoughts Ac-
cufing and Excufing. For, (aith the 1 Apoftle, the q Rom a
thoughts be nve c a them/elves Accufing or clfe Excu- i$,
fing. You fee that the Confcience will not f Con-
* The Manuscript reads only ' §1 nx^Uy without «', which
is in all the printed Copies.
t The Manufcript for o-w/x.eivH, which is the Reading of
the printed Copies, reads Tvy^vQa by an Emendation, mean-
ing I fuppofe 7 vy *? vQ -f .
ceal
238 The Spiritual Homilies
ceal fuch Thoughts as are obedient to Sin, but
immediately Reproves them. For it Lies not,
but Witnefles what Anfwer it fhall make before
God at the Day of Judgment, as if it were con-
tinually Reproving us.
If we fuppofe a Chariot, and Reins, and
Horfes, and the whole Equipage to be at the
Difpolal of him that Drives, confequently when
he has a mind to it, the Chariot carries him at
the fwifteft Rate, but when he plcafes too, he
Stops it. Again, which way foever he has a
mind it fhou'd Turn, it turns with him accord-
ingly. The whole Chariot therefore is perfect-
ly in the Power of Him that holds the Reins.
"So alfo has the Heart Variety of Thoughts from
Nature, which are Bound faft to it -y and it is
the Mind, and the Confcience that Reprimands
and Directs the Heart, and Awakens the Na-
tural Thoughts that fpring up in the Heart.
For the Soul hath many Members, tho' it is but
One. For from the Time that Adam tranfgrefs'd
the Commandment the Serpent Entred in, and
r Compare became r Matter of theHoufe, and is as another
If. xxvi. Soul to the Soul. For, faith the Lord, TVhofo
l3' .. f Denieth not him/elf, and Hateth not his own Soul,
Matth.xn.^ mt my Difciplet An(j joe tjoat Lowth his Soul
Epkii. i.floall Loje it : Becaufe Sin having Entred in up-
fLuke ix. on the Soul, is become a Member of it, and is
2 3' H\ Stuck fait to the Corporeal Man, and Multitudes
Johnxii. Q^ thoughts, and thofe Unclean, Spring up in
the Heart. He therefore that does the Will of
his Soul, does the W ill of his Heart : Becaufe
the Soul is Blended and Mix'dwith it. Where-
fore he that brings his Soul into Subjection, and
is Angry with himfelf and the Lulls that are
£Rom.vii.t Prefent with him, is as one that Subdues the
2I- City u of his Enemies, and is thought worthy to
xvi.°?2. Attain to Good Degrees of the Spirit, and he
Regains
of Mac arius the Egyptian. 239
Regains thro' the Divine Power, the Pure Man,
and is Greater than Himfelf. For fuch a one
as this is afterwards * Deified, and becomes the
Son of God, Receiving the Heavenly Seal up-
on his Soul. For his Elecl are Anointed with
the Oil of Confecration, and become Highly
Dignified, and even Kings.
For Man is of fuch &£ a Nature, as even
when in the Depth of Wickednefs, and actual-
ly in the Service of Sin, to be Converted to
that which is Good. And he that is Bound to
the Holy Spirit, and \ Inebriated with Heaven-
ly Things, has it in his Power to Return to that
which is Evil. As if we fhou'd fuppole a Wo-
man that is Cloath'd with Rags, Famifh'd with
Hunger, and all over Dirty, merely with Abun-
dance of Application to Arrive to Royal Digni-
ty, and to Wear the Purple and the Crown, and
to become the Spoufe of a King-, She however
ftill retains in Memory her former Filthy State, and
has an Inclination to go back again to her old
Way, But does not indeed deflre the Difgrace
ihe had Before, for that wou'd be downright
Folly. But even they too that have w Tafted * Heb. vi,
of the Grace of God, and are become Partakers 4.
of the Spirit, unleis they keep a Uriel: Guard
upon themfelves, liiffcr a total Eclipfe, and be- ■ 2 Pet. ii.
come x Woifethan they were before, when they 20.
were worldly. Not that God is liable to J Change yTamjtI7;
or Infirmity, or that the Spirit is Extinct j But
the Perfons themfelves don't Correipond with
Grace, for which reafon are they Gait off, and
Fall into Mifchiefs without Number. For they
that have Tailed of that Gift, have Joy and
* Concerning this Expreflion, fee the Introduction. $4Ll{U>'?irtJt>o*~> § 1
t See the Introduction, $«. ill* ?rU*< f -^ •
I Comfort,
140 The Spiritual Homilies
Comfort , Fear and Trembling, Gladnefs and
Grief, Both Prefent with them. For they La-
ment both themfelves, and the Entire Adamr
(the Nature of Men being but One). And the
Tears of fuch Perfons are their very Bread, and
their very Grief is even Sweetnefs and Refrefh-
ment to them.
But if you ever fee one Lifted up, and
Swoln with Pride, upon his being made Partaker
of Grace, thisPerfon, tho' he fhou'd Do Won-
ders and Raife the Dead, yet unlefs he fets No
'Pfcxxxi.z Value or Efleem upon his Soul, but is a Poor
2- in Spirit, and Self-Abhorr'd, he is Circumvent-
' 'ed by Sin and knows it not. Tho' he does
Signs, yet is he not to be Believ'd. For the
Token of ChrifHanity is This, to be Approv'd
of God, and Induftrioufly to lie conceal'd from
Men : And if he has All the Treafures of the
King's in his Hands, to Conceal them and ever
to fay, It is None of mine, it was Another that
left this Treafure in my Hands 5 for I am but
bRev.ii.9.b Poor my f elf, and whenever he pleafes, he 'Takes
c Rev |y# it from me. But if any one fays, I am c Rich,
i7. / have Enough, I am in Pojfeffion^ I want No-
iCor.iv. thing farther: Such a one is No Chriftian,
8- but the Veflel of Error, and of the Devil. For
d Ecclef. the Enjoyment of God is d Infatiable, and the
xxiv. 21. more any one Tafleth or Eateth of it, fo much
epf^j the more does he e Third after it. And fuch
' Perfons have fuch an Ardour, and Love of God,
as is not to be Reflrain'd. And the more they
Endeavour to Advance and Perfue their Progrefs,
fo much null the more do they look upon them-
felves to be but Poor, as directly in Want, and
PofTeis'd of Nothing. For This is what they
fay, / am not worthy that this Sun Jhotfd ftrine
upon me'. This is the very Sign of Chriftianity,
thi*
of Mac arJus the Egyptian. 241
this very Humility. But if any one fay, / am Sa-
tisfied, I am Full > this is a Deceiver and a Liar.
As the Body of our Lord was v Glorified when
he went up into the Mount, and Transformed vMat.xviL
into a Divine v Glory, and an Immenfe Lights 2.
fo alio are the Bodies of the Saints Cover'd over
with Glory, and Flafh like Lightning. For as
the Glory of Chrilt, which # was within him,
Difplay'd it felf upon his Body, and Shone out
Bright , after the fame manner in the Saints alfo
will the Vertue w of Chriit which is within them,
be Pour'd forth in that Day outwardly upon their w Ro. viii*
Bodies. For from this very Moment do they II*
partake of his x Subftance and Nature in their
Mind. For it is i written, Both He that Sanfti- x 1 Pet. f.
fieth, and they that are Sanctified, are All of One. 4-
And the z Glory which thou gave ft me, have I given * -
them. As from one Fire many Tapers are lighted Moh.xviL,
up, fo is there a Neceflity that the Bodies of the 21.
Saints, being Members of Chrift, mould become
the very lame with that which Chriir, is himfelf.
Quell. What Advantage tew Chrif Hans above
the Firlt Adam ? For He was Immortal, and both
in Soul and Body Incorruptible \ but theje Die
and Turn to Corruption.
Anfw. The True Death is Inward in the Heart,
and lies Concealed •, and the Inner Man it is that
is a Dead. If therefore any one has pa (ft d h from* £rt gi
Death to Life in the hidden way, this Perfon 3,i7_T£
Trulv Lives for ever, and Dieth not. But tho' Jo 0 %
the Bodies of fuch as thele are Diffolved for a 2+-
Seafon, yet are they Raifed again in Glory , for R^f^
they are c Sanctified. We therefore call the Death with ' viii!
of ChritHans their d Sleep and Repofe. But ifn.
Man were now incapable of Dying, and not Cor- d John X1,
ruptible as to his Body, the whole World Be-JJft~!^'
Rev. xiv,
* The Manufcript for *tm reads *<ra, 13.
R holding
.24 } 7%e Spiritual Homilies
holding a Fa£t fo exceeding all Imagination^ as
that the Bodies of Chriftians know No Corrup-
tion, it would Drive them to that which is
(S-ood by a kind of Neceffity then, and not any
Free Choice of their own. But that the Princi-
ple of Liberty, which God gave to Man from
the Beginning may Appear once for all, and
continue Unfhakcn 3 for this very * reafon are
things Order'd by a Special Difpenfation, and
there is a Diflblution of the Bodies fettled, that
it may be at the Will of Man to Turn him either
to Good or Evil. For neither is he that is Per-
fect in that which is -f Evil, and is Deep in Sin,
and makes himfelf the Veflel of the Devil; who
« Compare ]ias | Lorded e it over All, Tied down to that
A& wn^ch ls Evil by any fort of Neceffity ; but has
xix. 16. tne Liberty of becoming the f VelTel of f Election
Eph.ii. 2, and of Life. In like manner again, they that are
'Rom. ix. g Inebriated with the Godhead, tho' even Fill'd
%1y'Tz\' and Bound to the Holy Ghoit, are not Held
^ v' however by any Neceffity, but have a Full Pow-
er of their own to Turn themfelves, and do juft
what they will themfelves in this prefent World.
Queft. Is it by Piece- meal that Sin is LeJJen-
cd and Rooted out of us > And that a Man Ad-
vances in Grace? Or, Is Sin Rooted out immedi-
h Pf xvn. ateiy VJ]oen a j\/[an joa5 once Stained to the h Vifi*
Pf. cvi. ^.tatlon'\'\ of the Spirit?
liik.i.^8. Anfiv. As the Embryo in the Womb is not
job.x. . 2. immediately Built up into Man 5 but by little and
little there Commences an Image and a Birth ;
nor even then is there a Complete Man, but it
* The Manufcript here adds evettev.
f The Manufcript inftead of dyx6ot £, as it is in all the Print-
ed Copies, reads kkkm tg*
J The Manufcript for ««7f«e^'^ reads Kctjex-v&tJjfa.
tt The Printed Copies indeed read zryKoirw, but the Ma-
nufcript IKHTY.t'XV)^
is
of Macarius the Egyptian. 243
is growing up for fcveral Years, and at lad be-
comes Man. Nor is it unlike the Seeds of
Wheat or Barley, which do not frrike out their
Roots lb focn as they arc Call into the Ground,
but the Winters and the Winds firft pais over
them, and then in the proper Seafon Spring up
the Ears. And he that Plants a Pear-Tree, does
not inftantly Receive the Fruit of it. After the
fame manner alfo in Spiritual Matters, where
there is fo Great Wifdom and Subtiltv, by very
Small Degrees docs Man grow, and Shoot up into
his Perfect! Stature and Maturity of .^gc : And'1 EpB.iV
not asfome expreis it, Put on (the Man) and Put J 3-
off (the Child.)
He that is dellrous of Learning, goes and
Learns his [I Letters, and when he is at theTop||Gr.Signs.
there, from thence he goes off to the La-
tin School, and becomes the very Laft of All.
Again, when he comes to the Uppermoft in
that, away goes he to the Law* School, and in
that again he is Undermoit, a very Novice. Af-
ter this, when he is AccompliiTfd in f Harangue,
among the Gentlemen of the Bar he is the No-
vice again, and Laft of All. Again, when he
has rifen to be Firft there, then is he made the
Prefident \ and when he is come to be in Autho-
rity, he takes to himfelf an Affeffor to Aftift him.
If then in Outward Things there are fo many
Afcents, how much rather have the % Heavenly
* The Reading in the Printed Copies here isygtfifcctrti, for
which the Manufcript reads ^jit.MTiw'ir. But in the Folia
Edition there is a Conjecture in the Margin tl;;.t it ought to be
■zs- yuMTtxHt. And all the Vcrfions render it by Scholatn Forcn-
fem, the Initiatory Lavp-Schcol, or School of Pleat/a.^, where only
Pretended Suits commenced, to prepare theyoung Advocates for
Real ones in the Courts of Jultice. See Suictr. in voce %oAcls-i-
&* & K ,01. "A . f ZZ,6*X-IY-C .
J SeeHeb. vi. I. and Hein<lns on the Place, in hisExercita-
tiones in NwumTeflammtum.
R % Myftc-
244 Tloe Spiritual Homilies
Myfteries their proper Advancements, and en-
large the Number of Degrees? And then at laft,
when a Man has pafled thro' much Trial, and
many Temptations, does he Commence Perfect.
For Chriftians that of a Truth have Tafted of
1 Compare Grace, and carry the * Sign of theCrofs in their
EZ'hGal4 Mind an(* ^eartr Thefe from the Prince to the
™ I7 ' Beggar Efteem all things here as meer k Dung
k Phil. iii. and Unfavourinefs. And thefe are able to know,
8. that the whole Earthly World, and the Trea-
fures of a Crown'd Head, and the Wealth and
•^King.x. Glory of it, and the LefTons * of Wifdom, are
*• only in anOutfide Shew, having No Solid Foun-
dation, but pairing actually away. And what-
ever there be under the Sun, by Thefe it is eafiLy
Defpifed.
But why fo ? Becaufe the things above the-
Heavens are Foreign to this Place, and Worthy
of their Admiration^ which are not to be met
with in theTreafures of Princes, nor in the Wif-
i Cor. iv. $om m 0f Words, nor in Worldly Glory : And
the Dignities, or j Wealth, which they are Pof-
feffed of, who carry the Lord and Maker of All,
in the Inmoft Man, are a PorTeffion that pafTeth
not away, but conftantly endures. For Chrifti-
ans know very well, that the Soul is Precious
above all the Creatures. For Man only was
Made after the Image and Likenefs of God. Be-
hold Heaven, how Exceeding Great the Compafs
of it is ! And the Earth, and the Valuable Crea-
tures in it, and the VefTels of them are Great.
But Man is Priz'd above all thofe Great Bodies,
becaufe in Him alone is the Lord well pleafed.
The Whales again of the Sea, and the Moun-
tains, and the Great Bealts, Thefe are to Ap-
pearance Greater than Man.
* All the Copies read w-Aaray, but All tranflatcit as wASr^.
Confi-
20.
c?/Macarius the Egyptian. 245
Confider therefore well thy Dignity, how Va-
luable thou art \ that God hath made thee Above
the Angels, when He came alfo of his own ac-
cord in Perfon upon Earth, on thy Errand and
Redemption. * God n Himfelf and his Angels" John i.
came to thy Salvation. For the King, the ° King's o M* 5" ! •
Son, held a p Confuk with his Father, and the confider
Word was *i Sent., and took Flefh upon him, and p&i. lxxii.
concealing his Divine Nature, laid down his Life 1 . and the
upon the r Crofs that he might Save Like by p^JJLr
Like. So Great is the Love of God towards ^fc
Man ! For thy fake, He that cannot Die, chofe? % Cor.r-
to be Crucified. See therefore to what degree 10.
^ God Lav" d the World^ that He Gave his f Qnty-?BL fi- 7-
begotten Son for it. How can he with Him not TT^ '%£
t Give us all things? And again v el fe where he I7.
faith, Verily I fay unto you, that he will make' Philip, ii-
him Ruler over All his Goods. But elfe where too f ~; 8\..
he plainly {hews, that Angels are but Minifters 1°™ m*
to the Saints. For vrhctiElias was in the Mount, rRom.viii.
and there came Strangers againft him, his Ser- 52.
vants faid, n Here are Many come againft us^ andVMaXJXX'iy»
we are by our f elves. Then Ellas anfwer'd him,, K^ -
Don't you fee the Camps and Multitudes of Angels {?
ail around Succouring us? Do not you fee that
the Lord himfelf, and Multitudes oi: Angels are
Prefent with his Servants? How great therefore
is the Soul, and how Highly Honour'd of God !
For God himfelf and his Angels feek her out for
his own Fellowfhip and Kingdom j but Satan
and his Forces endeavour all they can to Bring
her over to their Side.
For as in things Vifible the Sovereign is not
Waited on by thofe that Feed Cattle, but bv
Men of Prefence and Ingenuous Alpcct, and that
* All the Printed Copies read •«, by miftakc perhaps for
9 B-ioif which in the Manuscript is iic.
R 5 have
24.6 The Spiritual Homilies
have had a Liberal Education -> fo alfo in the
* Matt. iv. Heavenly Palace, they w Minifter to the Heaven-
IJ- ly Monarch, that are Free from Blaine, and
Unexceptionable, the Pure in Heart. And as in
a Palace, they are the Comely Virgins that are
admitted for Companions to Princes, that have
not fo much as one Biemiih upon them, the
*Eft.i.n.Handfomeit. that can be x met with : So in the
_u. 2. Spiritual alfo, the Souls that are Adorn'd With
all manner of good Behaviour, thefe are they that
have Fellowship with the Heavenly King.
In the Viiible World, wherevc* a Prince goes
to make any Stay, and it happens chat the Houfe
he comes to has any Uncleannefs in it, it is put
to Rights, and is fet off with Variety of Orna-
ment, and Scented with Rich Odours : How
much more does the Houfe of the jSouI, which
the libra comes to take up his Reft in, Hand in
need of much Adorning, that He may be able to
Enter in and Dwell there, who is Himfelf per-
fectly Free from either Spot or Blame? For luch
is the Heart, where both God and the whole
Heavenly * Church doth Reft ?
In things Vifible, if a Father has PofTeflions,
and Diadems alfo, and Precious Stones, thefe he
lays up in private Repertories, and Commits
them to his Beloved Son, and makes aPrefent of
them to him. So has God alfo Entrufted the
Soul with the Poifeflion of Himfelf and his own
Precious things.
In what we meet with Outwardly, if there
mould a War arifc, and a King come with his
Army to Engage, and His Side is Inferiour, or
* As the Corrupt Soul is in the upfhot Inhabited by Numbers
o: Devils, according to oar Author and Scripture, Marhv. o»
v here is the Spiritual Communion cf the Church expreilcd
after much the fame manner by Him, who perhaps had an eye
0 the fi&llow.ng Texts, viz.. johnxvii. 21.— .24. Rev. iii. 20
Weaker,,
o/Macakius the Egyptian. 247
Weaker, He forthwith Scndeth an >' AmbaJTage1 Xuk.xiv.
defiringConditions of Peace. But if one very Great 3,2-
Nation cometh out againft another that is Equal
to it, and King againft King, the King of the
Perjlans and the King of the Romans, there is
then an Abfolute Neceility for the Two Kings
to March out in Perfon with their utmoft For-
ces. See then how Great thy Dignity is, that
God with his own Troops, thote I mean of
Angels and Spirits, was Mov'd to Engage the
2Adverfary, that he might Redeem thee from zi Pet. v.
Death ! God therefore Came upon thy Account. 8;
As a King, fuppofe, that mould meet with a 0fU'lff
certain Beggar that has the Leprofy in every
Part of his Body, and mould not be Afham'd of
him, but Himfelf Apply proper Medicines to his
Wounds, and Heal his Sores, and then carry him
off to his own Royal Table, and then put the
Purple aon him, and make him a King. Thus*Luk-xiv-
hath God alfo done for Mankind. He has Warn- 22-
ed their Sores, and Healed them, and Brought
them into his Heavenly Chamber. Great there-
fore is the Dignity of Chriltiansj fo Great, as not
even to admit of a # Competition. But if it be
once Elated, and Circumvented by Sin, I' can
Liken him to Nothing fo well, as to a City that
has no b Wall to it, and the Robbers come intobpro-x:ar<
it from what Corner they pleafe, without any z8,
thing to Hinder them, and lay it Wade, and fet
it on Fire. Thus whilft thou art perfectly void
c of Care, and not looking to thyfelfat all, docPro.x.\h.
the Spirits of Wickedneis come in upon thee, 3°' S1-
and Darken and lay Wafte thy Mind, Scattering
their Thoughts about upon this prcfent World.
For there are feveral very f iMquifitive about the
* The Manufcript for ryy*s>:Wv reads xvyy^Ttv.
J- The Manufcript for 9K£cC«^u«j reads it&iSeva-dpe'.
R 4 things
248 7$^ Spiritual Homilies
things without, and Cultivate their Knowledge,
and are Careful about the Regulation of their
Life, who take this for % Perfection, never
ftooping lower to look into the Heart at all,
and there to view the Evils that involve the
Soul, becaufe from the Interiour Mind of Sin,
is there a Root in the Members. And the Thief,
that is, the Adverfe Power, is within Doors.
The Power therefore that makes the Refiftance,
is an Intellectual one. And unlefs a Man enters
into an actual Fight againft Sin, the inward Cor-
ruption being gradually difFufed, gets fuch a
Head, as to bring a Man to Open Sins and Com-
miffions. For the Evil Principle is as the Spring-
Head of a Fountain, ever * Bubbling up. Be
thou therefore Employed in Stopping the Cour-
fes of Sin, left when falling into endlefsMifchiefs,
thou become as one in Aftonifhrnent. As if we
fhould fuppofe, forlnftance, a Perfon of Quality
that is Wealthy and Free from Care, and the
-f- King's Officers and Serjeants Sieze and Bring
him to their Mafter, acquainting their Prifoner
to this Effect, Tou are Impeach" d of High Crimes
and Mif demeanours^ and are in danger of your
H?ad ; whereupon He with very Fear at the Re-
lation is under a complete Abfence of Thought,
and as one that is perfectly Amaz'd.
Do but fuppofe therefore with your felf, that
this is actually done by the Spirits ofWickednefs.
For the whole Vifible World, from the Prince
to the Beggar, are all in a Hurry, and Diforder,
and a Scuffle, and yet not a Man of them knows
the Reafon why ; which is neither More nor
Lefs than that flagrant Mifchief which came in
* The Manufcript for tS™ reads rSn.
f The Manufcript reads few, agreeing with kxko »
thro'
a/Macarius the Egyptian. 249
thro' the Difobedience of Adam, the d Sting o/diCor.xv.
Death, For Sin which has gain'd AdmifTion, be- *6,
ing a certain Rational Power of Satan, and a
f Subftance, has Sown all thefe Evils inwardly -y
for as much as it Operates privately in the In-
ward Man, and in the Mind, and e Wars with e Rom. vif.
the Thoughts. But Mankind is not fenfible, that 23.
in doing all this they are Hurried on by a Fo-
reign Power > but take All to be Natural, and
that they do it merely from their own Delibera-
tion. But they that Enjoy the Peace of Chriff,
in their Mind, and His Illumination, Know fuf-
flciently whence all thefe Commotions fpring.
For the World Suffers under the Preflures of Sin,
and Knows it not. And it is an Impure Fire that
Kindles up the Heart, and fo paffes into all the
Members, and Pufhcs Mankind upon Lafcivious
Acts and Crimes without Number. They there-
fore that are agreeably Affected and r Delighted, f Matt. v.
Complete the Sin f inwardly in the Heart -, and i8\
thus, by Cherifhing the Mifchief, do they fall James u
lower into Open Fornication. And the very I+>
fame are you to think of the Love of Money,
Vain-Glory, Pride, Envy, Anger.
As if we mould fuppofe a Man to be Invited
to an Entertainment, and there mould be Vari-
ety of Difhes fet before him, Sin thereupon Sug-
gefts that he mould Tafte of All. And thus is
the Soul Overcharg'd merely with Pleafure. For
the vile Affections are (as fo many) infupportable
Mountains, in the midfl of which are Rivers of
g Dragons, and Poifonous Beaits, and Creeping gp^i. ciY.
Mifchiefs. 25-, 26.
As if we mould fuppofe a Whale to Swallow
up a Man into h his Belly j fo alfo does SinSwal-hj0n.i.i7.
f This is one of thefc PafTages in this Author that have
given Offence. But in what fenfeSi/i is here call d aSubjiaace,
&e the LntrotlHttion, p. 60, 6 1 .
low
sjo The Spiritual Homilies
low up our Souls. (The Affections abovenamed)
are Confuming Flames of Fire, and the very Fiery
*Ephef. vi. Darts of the Wicked One. For faith the ■ Apof-
j6\ com"tle, that ye '■may be able to Quench the Fiery Darts
PfLxdV.^ t/7ye Wi^d. For Sin is Cherifhed, and the
' Foundation of it is laid in the Soul.
But fuch as are Wife, whenever the Affections
make any Infurrec"tion, do by no means Yield,
but conceive an Indignation again ft the Evil
Lufts, and become the open Enemies of thefe
(fecond) felves. For Satan mightily deiires to
take up his Reft in the Soul, and to be Co-
extended with it, and is Afflicted and Diitreffed
upon the Soul's refilling to Comply. But fome
there are entirely under the Command of the Di-
vine Power, and if they fhould at any time fee a
Young Man with a Woman, tho' they can't be
Free from all manner of Thought upon the Oc-
callon, yet is their Mind however not Derll'd,
nor does it inwardly Commit Sin. But yet neither
k Phil. iii. ought fuch a one to kPrefume. But others there
i2 — 14. are m whom (the Evil Root) is perfectly at an
End, and Burnt up, and Dried away. But* thefe
are Degrees of fuch as are Great indeed.
And as the Merchants that go down Naked
into the D:pth of the Sea, into the very t Grave
of the Water, that there they may find Pearls to
make up the Royal Crown and Purple with 5 fo
do they alfo that Devote themfelves to a Single
Life, Go Naked out of the World, and Defcend
into the Depth of the Sea of Sin, and into the
Abyfs of Darkncfs, and from thofe L Deeps do
they take and bring up Pretious ] Stones proper
for the Crown of thrift, for the Heavenly
XiT.
* The Manufcript here inferts tovjtx,
t The Original is Death, dmam.
Church,
of M a c a r i u s the Egyptian. 2 j i
Church, for the New World, for the City of
Light, and for the Angelical Community.
As in a Net, Fifh of feveral kinds arc taken,
and the worfer fort are flung back into n the Sea : n Mat. xiil
So alfo is the Net of Grace extended over all, 47 > 48.
and Seeketh Reft. But Mankind are not Obfe-
quious. Wherefore They are again Flung back
into the Deep of0 Darknefs. °Mat.xxif.
For as Gold is found being wafti'd from much 13, 14.
Sand, and that too in the Smaller!: Grains -y fo
even out of p Many, but Few are Approv'd. ?—~xxiu
For they that have not the ? Work of the King- J4
(torn, are Manifeft, and they that^ Adorn the J ^m-
Word are r Viiible. In like manner are they alfo par*-a with
as Viflbly Manifeft that are Seafon'd with theMat.iii. 2.
Heavenly f Salt, and they that fpeak from the r Matth- v-
* Treafures of the Spirit. The v VefTels that God f M^ ix>
v Delights in are Manifeft, and he giveth them 49.
his Grace. And there are others that with much Ro.xii. 1.
Patience receive the Sanctifying Power in vari-tp^-cxvl-
ous Manners, as the Lord himfelf pleafes. He 2 c^* .
therefore that fpeaketh, unlefs he be under the T,'.
Direction of the Heavenly Light and Wifdom, v Ads ix.
cannot fully Satisfy the Mind of every one, be- Jv
caufe of the Variety of Inclinations : fome* for
War, others for Reft.
As a City, fuppofe, that is laid wafte, and any
one mould have a mind to Rebuild it anew, he
prefently Beats down the Ruins that ftand in a
Tottering and Falling Condition. And fo he be-
gins Digging, and where he has Dug to Lay the
Foundations, and to Raifc the Building upon it.
But as yet there is no Houfe. And he too that would
make a Garden in a defert and unfavoury place, Be-
gins with Cleanfing, and making an Hedge, and
Preparing the Canals 5 and then lie plants, and the
Plantation thrives lb well, . that after fome confi-
4erable time the Garden will bear Fruit. Thus
alio
zj2 The Spiritual Homilies
alfo the Inclinations of Mankind after the Fall
are grown Wild and Defolate, and full of Thorns.
■ Gen. iii. For laid God to u Man, "thorns and Thiftles jhall
the Earth bring forth unto thee.
There is therefore need of much Pains andLa-
« Mat. vii. bour, that a Man may w Seek and Lay the x Foun-
7. dations, till fuch time as the f Fire fhall come in-
*Hebr.vi.to tne Hearts of Men, and begin to Purge a-
. '• ... way the Thorns. And thus do they begin to be
'nfii^Sandified, giving Glory to the Father, and to
Luke xii. the Son, and to the Holy Ghoft, for ever.
49- Amen.
Homily XVI.
That Spiritual Men are liable to Temptations
and Afflictions, that Spring up from the
Firft: Sin.
L L intelligent Subftances, thofe I mean
of Angels, and Souls, and Devils, were
* Eccl. vii. BjSjgjfl by the Creator made at firft a Sincere and
*?• in Perfect Simplicity. But that Some
Wif.i.i4.Qf them Were turn'd away to Evil, happened to
them from their own Free Will. For it was by
b Eccl. vii. their own b Free Will, that they wc nt back from
29- Right Reafon. And if we offer to fay, that
they were thus made by the Creator, we pro-
nounce God an Unrighteous Judge, in Senten-
cing Satan to the Fire. For there are fome He-
retics that hold that Matter is Eternal, and that
Matter is the Root (of All things,) and that
that
Wif.i. 16.
a/Macarius the Egyptian. 253
that Root is Power, and that Power Self-fufflci-
ent. # To this you may Reply with very good
Reafon, Which then is the Victorious Power ?
Without all queftion the Power of God. Confe-
quently he that is defeated, is no way Equal as to
Time or Power. They that Affirm that Evil has
a Real Sub fi Hence, Know Nothing. For in God
Evil has no manner of Subfiftence, by reafon of
his ImpafTibility and Divine Prerogative. In us,
it is true, it Operates with full Power and Sen-
fation, fuggefting all Unclean Defircs. But nei-
ther is it io Blended with our Nature, as fome
tell us Wine is mix'd with Water. But as in one
common Ground there is the Corn by it felf^
and the Tares by themfclves 5 as in an Houfe
there is a Thief in one part, and the Mafler of
the Family by himfelf in another.
A Well of it felf fendeth out clear Water -, but
there is Mud underneath. Let any one but Stir
the Mud, the whole Well is Fourd. So alfo the
Soul, when Troubled, is DenTd and Mix'd with
Sin. And Satan becomes one with that Soul -,
Both Spirits unite in the way of Fornication, or
Murder. For this Reafon, he that is joined to an
Harlot, is One c Body. But at another time the° lC^VI"-
Soul Sublilts apart by it felf, Repenting of wThat
it has done > and Weeps, and Prays, and calls
God to Mind. For if the Soul were continually
thus Sunk in Sin, how could it poilibly do any
thing of this Nature, Satan never contenting
that Men fhould come to Repentance ? For he
is abfolutely void of Mercy.
And fo a Woman, as in Covenant with her
Hufband, becomes One with him, but at ano-
ther Seafon they are Parted : it often happening
that one of the Parties Dies, and the other Sur-
* The Marmfcript for •*£$ ru?* reads «?$<, thro.
vives.
16.
2J4 The Spiritual Homilies
vives. There is fomething much the fame in
the Fellowiliip of the Holy Spirit > they become
■ i Cor. vi. One Spirit. cFor he that is joined to the Lord is
J7- One Spirit. This happens when a Man is Ab-
forpt of Grace.
But fome there are, who tho' arriv'd to a
f Hebr. vi. * tfafte of God^ are yet Actuated by the Enemy,
4> S% and think it Strange -y not knowing by Experi-
ence, that after the Viiitation of God, their
Thoughts run out with full Bent upon the My-
ileries of Chriftianity. But fuch as have grown
Old in them, are no way Surpriz'd.
And as the Experienced Hufbandmen, that by
long Ufe are not perfectly thoughtlefs of Futu-
rity in a Year of Plenty, but expect fome time
or other both a Dearth and Barren Seafon ; nei-
ther on the other hand, when Dearth and Diffi-
culties overtake them, are they overmuch De-
jected: as. well knowing there will come a
Change. So alfo in the Spiritual State, when
e James i. the Soul falls into divers e Temptations, it is not
2- Surpriz'd as at a Strange or Unufual thing, nei-
ther does it Defpond, becaufe it knows that they
come by Permiffion, that it felf may be Tried
and Difciplin'd by the Evil that befals it. Nei-
ther again, when it abounds in Wealth and Eaie,
f Job iii. is it free from Apprehenflon, but f Expects a
' *f- Change.
The Sun alfo that is a Body and a Creature,
when mining out upon Places that are Noifome,
where there is Mire and Variety of Uncleannef-
fes, is no way Hurt or Polluted. How much
. rather does the Pure and Holy Spirit that is prefent
with the Soul, even when under the Influence of
the Wicked One, contract nothing to its Preju-
sjolmi.y. dice therefrom ? For the Light %Shineth in the
Darknefs- and the Darknefs Comprehendcth it
not.
And
6/Macarius the Egyptian. 2jj
And therefore when a Man is in the * Depth,
and is Rich in Grace, there is yet a -f Remnant
of Corruption with him ; He has one however
that taketh his part, and that cometh to his Af-
filtance. Whenever therefore any one is in
Afflictions, and the h Storm of corrupt Affr§sjor$ h PCttiLy'.
thicken upon him, yet ought he not to Quit h*s '- 3f3^™->-
*Hope. For Sin elfe grows but the Harder, ana' Hdr-*i
gains ground upon him. But when a Man Re- *9'
tains his Hope in God without Intermifnon, Sin.
Crumbles as it were, and Dries away. Where-
fore that fome arc Paralytic, others Mairn'd,
burning with a Fever, or languishing with -Sick-
nefs y all this arofe from Sin. For that is the
Root of all our Miferies. And the Affections of
All Concupifcence in the Soul, and of our Evil
Thoughts, are owing to it.
As a Well that Runs, and has all about it no-
thing but Moift and Soggy Grounds, when the
Heat comes on, both it feif, and its adjacent
Bogs are Dried up : Thus is it with the Servants
of God, in whom Grace Abounds > That Dries
up the Concupifcence, not only that which is
from the Wicked One, but even that aifo which.
is Natural : Becaufe that now the Men of God
are Greater than the Firfi Adam.
God is no where Circumfcrib'd or Compre-
hended 'f He appears every k where, both in the* Rom. i.
Mountains, and in the Sea, and under the Abyfs: 20*
But yet not in the way of Local Motion, after
the manner of Angels that defcend from Heaven
* Palther.ius interprets c* /3*4« by be?hg Drowned or Plunged
in Temptations, alluding perhaps toPjC?/.lxix. i, 2. Picus per-
fectly drops it in his Tranllation. Dr. Pritius renders the Words
literally as I have done. And poilibly it may be Explained from
Ezehiel xlvii. f.
f The Printed Copies read >u©#w»», which is hardly Sooie \
but the Manufcript A«-f a-.ov, a Remnant.
to
256 The Spiritual HoMiLtEs
*pfaxxix.to Earth. For He is in heaven, and He is alfo
7>— IO- here.
But you will fay to me, How can God be in
Hell, or how is it poflible for Him to be in
Darknefs, or in Satan^ or in Noifome Places?
I alfo anfwer thee, that he is Impaflible, and Con-
tains all things ; for he cannot be Circumfcrib'd.
And Satan being but a Creature, is Bound. But
Goodnefs it felf is no way liable either to Pollu*
tion or Darknefs. But if you don't allow him
to contain All things, even Hell and Satan^ you
put Bounds to Him, as to that place where the
Wicked One abides, fo that we are to Seek for
another, fuperiour to him. For there is an ab-
folute Neceffity that God fhould be every * where.
But the Godhead is of fo Retir'd and Subtle a
Nature, that the Darknefs which it even con-
tains in it felf, comprehendeth it not. Neither
can that which is Evil partake of his Purity,
"}■ tho' it be even in Him. In God therefore
Subfifts no manner of Evil, He being no way
to be Prejudiced. But with us, Evil is
prefent, by reafon of its Dwelling in the Heart,
and Exerting its Influence there, Su'ggefting
wicked and unclean Thoughts, and not fuffer-
ing us to Pray in Purity, but bringing the Mind
into Captivity to this prefent World. It cloaths
it felf with the Souls of Men, as with Raiment,
and reaches by a Vital Touch the Bones and
J Marrow.
* All the Printed Copies add here uvdrc^v ewrvv, Him/elf
Suprtour ; but the Manufcript much better leaves it out.
f The Folio Edition here reads j>, or ; All the other Printed
Copies read , which, agreeing with xuOotyrys ; but the Ma-
nufcript reads tS *£, tho', which certainly is Senfe.
J The Printed Copies read all here Wim peXaiv, which they
render by OJfea Membra, which is hardly Senfe. The Manu-
fcript inftead of peA*n reads *£ ptvshSt, alluding toHehiv. 12.
As
o/Macarius the Egyptian. 257
As therefore Satan is in the Air, and God who
is prefcnt there, is no way Injur'd by it ; Co alfb
is Sin in the Soul, and the "Grace of God in
like manner is prefent with it, without iufrering
the leaft Detriment.
As a Servant that is near his Mailer, by being
continually as near to him as pofTible, is under
Apprehenllon, doing Nothing without him •, fo
ought we alfo to Devote our Thoughts, and lay
them open to Chrift our m Mailer, the Searcher mPf.cxxiii.
of Hearts, and to place our Hope and Confidence Mar£'xiii<
in Him [with this Acknowledgement] He is my ,-
Glory, He is my Father, and He is my Wealth. Col.iv. i.
At all times oughteif, thou to have a Concern
and Fear upon thy Confcience. But if any one
fhould not even have the Grace of God Implant-
ed and Fix'd within himfelf, *fo as Night and
Day to have that Fattened to his Soul as a Se-
cond Nature, which for a feafon may Conduct
and Excite, and Direct him to the things that
are Good : Thus at leaft may he keep up a Con-
cern, and Fear, and Diligence, as Natural and
Unalterable, that very Contrition of Heart,
which is for ever Fallned to him.
And as the Bee fecretly Works its Comb in
the Hive -, fo does Grace alfo after as hidden a
manner Work in the Heart the Love of it felf,
and Changes from Bitternefs to Sweetncfs, and
from Ruggednefs to that which is Smooth.
And as the Silverfmith and Engraver^ when
Cutting a Plate, Hides in part the Variety of
Figures he Engraves * but when he hasFinifh'd,
then does he produce it Burnifhing with Light :
So alfo does the Lord, the True Artiit, make
his Engravings upon our Hearts, and Renews us
* The Printed Copies read en»t but the Manuscript u<$.
The Senfe feems Something Imperfecl.
S in
258 The Spiritual Homilies
in a My fiery, till flich time as they go out of the
Body > and then does the Beauty of the Soul
appear.
For they that are minded to Make VefTels, and
in them to Reprefent Living Creatures, firfl
make their Defign in Wax, and then cafl the
Metal after the Likenefs of that, fo that the
Workrnanfhip is Finiih'd according to that very
Draught. Thus Sin alfo being a Spirit, hath its
Image, and is Chang'd into variety of Forms. In
like manner alfo the Inward Man is a kind of
Living Creature, that hath its Image and Figure.
For the Inward Man is the Exact Refemblance
of the Outward. He is therefore a Great and
Precious VefTel, forafmuch as in Him alone of all
the Creatures hath the Lord Delighted. And
the Good Thoughts of the Soul are like to Pre-
tious Stones and Pearls. But the unclean
Thoughts are Full of Dead Bones, and all man-
ner of Uncleannefs and Unfavourinefs.
Chriitians therefore belong to another World,
are the Sons of the Heavenly Adam, a New Ge-
neration, the Children of the Holy Spirit, the
Bright and Glorious Brethren of Chrift, perfect-
ly like their Father, the Spiritual and Glorified
Adam, of that very City, of the fame Kind, and
of the felf-fame Power. They are not of This
World, but quite and clean of Another. For
oh.xvii.he himfelf fays, n Te are not of this World, even
l6, as I am not of this PForM.
But as a Merchant that is Returning Home
after a very long Abfence, and brings with him
a great Improvement of his Merchandize, Sends
to his own Domeftics to Provide him Houfes,
and Gardens, and NeceiTary Cloathing -, and when
he comes to his own, Then doth he Bring in
much Wealth ; but his Domeflics and Relations
Receive him with Great Joy : So alfo in Spiri-
tual
of Mac akivs the Egyptian. 259
tual Matters, they that by Merchandizing Ob-
tain the Heavenly Riches, their Fellow-Citizens
have immediate Intelligence of it, that is, the
Spirits of Saints and Angels -, and they lay with
Wonder, Our Brethren on Earth are come to
Great Wealth indeed. Thefc therefore at the
Difiblution of the Body, having the Lord with
them, Come with Great Joy to thoic Above,
and the Lord's Servants receive them according-
ly, having there bc'Vehand made Ready ror
them both Houfes, an< I Gardens, and Cioathir.g,
all over Bright and Colliy.
There is need theierbre of Sgbricty in all
things, that even the good things we feem to
have, may not turn to our Prejudice. For they
that are Naturally of a Kind Difpofition, unlcfs
they are much upon their Guard, are Infenfibly
hd afide by the Eadnefs of their Temper -y nny,
and Perfons that have Wifdem, are by mat vcrf
Wiidom Circumvented. Man ought there lore
in all refpects to be Reduc'd to a J uit Tempera-
ture of Kindnefs and Scvcritv, of Wifdom and
Difcretion, of Difcourfe and Practice, to Trull
entirely upon the Lord, and not upon himfelf.
For Vertue is Seafon'd with Variety of # Pprms,
in like manner as our NecefTary Food is with
Something that is Savoury, and that not only
with Honey, but even with Pepper upon Occa-
fion, and fo it becomes fit for Service,
They that Affirm there is no fuch thing as
Sin in Man, are in much the fame cafe with thole
that having been thoroughly Drench'd by the O-
verflowing of many\Vaters,and without acknow-
ledging fo much, barely fay, The ' Noife indeed of
the Waters we have Heard. Thus thofe alio that
* The Manufcript inferts here h$ui, which is wanting in
the Editions ofPaltbenius 3nd Dr. Vritius.
S z have
z6o The Spiritual Homilies
have been Plung'd over and over in the Deep
Waters of Sin, never own there is any Sin at all
in their Mind and Thoughts.
Others again there are that have indeed the
Word, and Utter it fufficiently -, but not having
0 Mark ix. been ° Seafood with the Heavenly Salt^ do even
f°- . Difcourfe at large about the Royal Table, with-
C° °6. 1V ollt cvcr Tailing or Enjoying it. But there is
withal Another that has a Sight of the King, and
having had the Royal Treafures Opened to him,
has gone in, and Inherited what he faw, both
Eating and Drinking of the coflly Dainties
there.
As a Mother that has one only Son, exqui-
fitely Beautiful, Wife, and Adorn'd with all
manner of good things, on whom fhe places all
her Hopes > and it happens that {he Buries him
after all, the Confequencc of that Misfortune is a
p Matt. ii. Continual Trouble, and p Grief which admits of
l8* no Confolation. So too ought the Mind, the
Soul being Dead as it were to God, to take up
a Wailing with Tears, to be under continual
Affliction, to have a Broken Heart, to Live in
Fear and Concern, and to have at all times an
Hunger and Third after that which k Good.
Such a one as this do the Divine Grace and Hope
take into their Protection -, fo that fuch an one
Grieves no longer, but Rejoices as one that hath
found a Treafure, and yet he Trembles too for
fear of Loiing it. For Thieves break in upon
him.
As a Man that has fallen into feveral Snares
and Dangers from Robbers, and with much ado
made a mift to get away, and fhould meet with
a Great Hoard and much Sub fiance, and then
have no more Dread upon him by reafon of
Wealth thus Abounding : So is it with Spiritual
Perfons, that have pafTed thro' many Temptations
and
of Mac arius the Egyptian. 161
and Frightful Places -y after they have once been
Fill'd with Grace, and been made to Abound in
Good things, they are no longer under any Ap-
prehenfion from thofe that might be inclin'd to
Rob them, by reafon that their Wealth is now
Confiderable. But a Fear they Hill have upon
them, not indeed that of Novices, that live in a
Conftant Dread of Wicked Spirits > but a Fear
however and Concern how they may Bcft Em-
ploy the Spiritual Gifts they are Intruftcd with.
But then, fuch a one as this looks upon himfelf
to be Defpicable beyond all Sinners. This Re-
flection is as deeply Rooted in him, as if it were
Bred in his very Nature. The more he Advan-
ces in the Knowledge of God, fo much ftill the
Lefs is he in his Own eyes. And tho' he learns
never fo Much, he is frill as one that knows No-
thing. But thefe things are wrought in the Soul
by the Miniftration of Grace, as the genuine Re-
mit of Nature. The Cafe is not unlike that or.
an Infant in the Arms of a Young Man -, the
Bearer carries it about whitherfoever he plcafes :
So does Grace alfo, difpenfing its Influence Deep,
cany the Mind about, and Bear it upwards into
the very Heavens, to the Perfect World, and
Eternal Reft.
And even in this very Grace are there Degrees
and Diitinctions of Honour. For one is a Cap-
tain General, that has Free Accefs to the Prince
at pleafure j and another is only a General Of-
ficer.
As an Houfe that is filled with Smoak, Dif-
charges it into the Open Air : lb in the very
Soul does Sin, when come to its full Maturity,
Difcharge it felf outwardlv, and Produce its
Fruits.
As thofe that have Received Commillions>
whether of Lieutennncv, or the Exc^qiier
S 3 Roya\
z6z The Spiritual Homilies
Royal, are all the time in a perfect Concern left
they mou'd offend the Prince : So they alfo,
who are Intrufted with the Work of the Spirit
are in continual Care, and even in the midft of
Reft, are yet as if they had never known any.
For the Kingdom of Darknefs which had come
in upon the City, that is to fay, the Soul, and
thofe Foreign Troops that were in Pofleflion of
its Failures, are Repuls'd again. For Chrift^ the
King, fends to Avenge the City, and Binds the
Uiurping Tyrants in Chains, and Quarters the
Heavenly Militia , and his Regiment of Holy
Spirits there, as in their proper Country. And
for the future does the Sun mine in the
Heart, and his Rays enter into all the Members,
fo that for ever after There does a Profound
Peace Reign.
But then does the Conflict, the Struggle, and
the Trial of Man, and his Good Will towards
God appear, when in the Moment that Grace
is withdrawn, he fhews himfelf a Man, and
a i Chron. a CY-ies t0 q0£ gut yoUj wnen you hear that
v-"'.r there are b Rivers of Dragons , and c Mouths of
' ' Lions , and d Dark Powers under Heaven, and
c Pf. xxii. e Fire that Burns and Roars in your Members,
i?>2.i- fuch as is not to be match'd upon Earth > don't
4 EPhef- know all this while that unlets you have Re-
epf 11' l ceiv'd the Earned: of the Holy Spirit, Thefe
sxi*i. 14, Sieze upon your Soul, as it goes out of the
*/• Body, not Suffering thee to go up into the
Heavens.
And in like manner when you hear of the
great Worth of the Soul, of how high a Price
an Intellectual Subftance is, neither do you Ap-
prehend that God fpoke not of the Angels, but
rGen.U6.of the Humane Nature, in thofe Words, f Let
us make Man after our own Image and Likenefs ->
As alio that Heaven and Earth pais indeed away,
but
o/Macakivs the Egyptian. 263
but that Thou art Call'd to Immortality : To be
the 8 Son, to be the h Brother, and to be the1 John i.
vei-y Spoufe of the Kino;. For in things that,. I2- ...
do appear, All that belongs to the Bridegroom, l6
becomes the Bride's, and All things that are thehKeb. ii.
Lord's, be they what they will, Them does he n.
Intruft thee with. For He came on this Em-Matth,xl1-
bruTy of thine on purpofe to Recal thee. But *°'
Thou neither Knoweft, nor art Senfible of thy
Noble Extraction. So juftly does the Infpir'd
Penman Bewail thy Fall, when he pronounces,
that ' Man being in Honour under flood it not, is ! Pf. xlix.
compared to the Be aft s that are without under ft and- 20*
ing, and made like to them. Glory be to the T ci-
ther, and to the Son, and to the Holy Ghoft, for
evermore ! Amen.
Homily XVIL
Concerning the Spiritual Unffiion and Glory
of Chrifiians. And that without Chrift
it is Impojjible to be Saved, or to be made
'Partaker of Eternal Life.
HE perfect Chriftians, who have been
thought worthy to arrive at the Degrees
of Perfection, and to become the near-
eft: to the King -> thefe are at all times
Devoted to the Crofs of Chrift. For as in the
Days of the Prophets the Unclion was more
Precious than all things elfe put together, for
The Manufcript Copy for 'J Act, which is in all die print-
ed ones, reads a Aw.
S 4 I they
264 The Spiritual Homilies
they were Anointed to be Kings and Prophets:
So now the Spiritual Perfons that are Anointed
* 1 John ii. with the a Heavenly Unction, become * Chrifts
b p^7* b themfelves fo as to commence the c Kings and
if,lxx. Prophets of the Heavenly My fteries. Thefe are
cRev.i. 6. both Sons, and Lords, and Gods Bound, in Cap-
.Wifd. vii.tivity, Drown'd, Crucified and Devoted. For
.*7» if the Anointing Oil that came from an out-
- ward Plant, and Wood that isVifible, had fo much
Vertue that the Perfons Anointed with it, were
Dignified beyond all Contradiction (for it was
a Settled Rule that they were conftituted Kings
thereby j) which too when David had been A-
d 1 Sam. nointed with, he prefently d Fell into a Succeffion
xvi. 13. of Perfecutions and Afflictions, and Seven Years
aSam-n4- after was made King: How much more do they,
as many as are Anointed in the Mind and Inward
man with the Sanctifying and Chearing Oil of
f?i.xlv.j.( GladnefS) the Heavenly and Spiritual Oil, Re-
ceive the Sign of that Incorruptible Kingdom,
and Everlafting Power, the Earned of the Spi-
rit, the very Spirit of Holinefs and Comfort ? It
is "t calVd the Comforter, by reafon of that Com-
fort and Chearing Support it Beftows upon them
that are in Afflictions. Thefe being Anointed
«Prov. m.from the g Tree of Life5 yej.us chri^ frQm the
Rev. ii.7. Heavenly & Plant are thought worthy to come
— xxii. 2. to the Degrees of Perfection -y thofe I mean of
hIf.liii. 2. the Kingdom, and the Adoption, being Admit-
Joh.xv.i.tC(i in # reaiity to tne Secret Councils of the
Heavenly King, and having free Accefs to the
Almighty, Entring into his very Palace, where
* The printed Copies read indeed xgj?/*vo?, but the Ma-
nufcript #f<sV
f The printed Copies agree all here in Reading ««« J
*&%t*Ajj7fl» t$ ii. &c. But the Manufcript which I prefer,
Thus, U2. 'Akuh J 55^«xA«7oy hct TV 3^.*«*A«v, &c.
* The Manufcript read 0 7«$.
are
a/Macarius the Egyptian. 165
arc Angels, and the i Spirits of the HolyPerfons,'Heb-xii.
tho' at the fame time they live in this prefent 2>-
World. For tho' they have not actually received
the Inheritance Prepared for them in that World,
they are as Secure however from that k Earncft k Ephe£ i.
of the Spirit which they have Received at pre- ll> H-
fent, as if they were already Crown'd, and in
Poffefiion of the Kingdom. Nor does it Seem
a Strange thing to them that they mall l Reign' Rom. v.
together with Chrift, thro' the Overflowing I7~
# Prefence of the Spirit. For what reafon? Even m*""
becaufe when in the Flefh they had a complete Rcrxx.6.
m Reliih of its S weetnefs , and that effectual m Pf. xix. *
n Working of his Power. i°.
For as a Friend of the King's, that fpends hisf^V?3,
Time in the Palace, Acquaints himfelf with the i£ \\
Secrets of his Court, and is us'd to fee the Pur-
ple j and in time it fo fills out that he himfelf is
a King, and is Crown'd accordingly : He neither
thinks it Strange, nor is Surpriz'd, becaufe for a
long time has he been Exercis'd in the Methods
of the Palace. For it is never ufual for any one
that has ° to do with Cattle^ Perfons of no ac-0£cclcf"-
count, and utter Strangers to the Proceedings of xxxvm*
the Place, to Go in and Controul as Sovereign: 2j"' 33*
No. That is for Perfons of Long Experience,
that have been even Train'd up to it. So Chri-
tians that are to Reign in the World to come,
do by no means think it Strange, as having be-
forehand been acquainted with the Myflcries of
Grace. For fince Man Tranfgrefs'd the Com-
mandment, the Devil has Cover'd the whole Soul
with a p Dark Veil. Upon this cometh Grace/ 2C0r.1V.
and the H Veil is thrown off again 5 lb that forq t'
the future the Soul becoming Pure, and Regain- Hl If'nu
* The printed Copies read •srxojr.ri*.. but the Manufcript
which I follow, WX*itTix.
ing
2 66 The Spiritual Homilies
ing its proper Nature, a Creature Free from Blame
or Spot, for ever after Beholds with a Clear Sight
the Glory of the True Light, and the True Sun
of Righteoufnefs flafhing with his bright Beams
upon the Heart it felf.
For as in the Clofe of the Heaven that is done
I Rev. xx. r away9 the Righteous for ever after Live in the
IX- Kingdom, and Light^ and Glory, Beholding no-
thing elfe but after what manner Chrift in Glo-
ry is evermore at the Right Hand of the Fa-
fiThef.iv.tner* So thefe alfo that are f Snatch'd away from
17. the prefent World into that other, and Capti-
vated by it, Behold all the Beauties and the
Wonders which are wrought there. For we that
1 Phil. iii. are upon Earth, have t our Indenization in He a-
20. ven$ all our Tranfac~Hons, and our whole Civil
Conduct is in that World as to our mind, and
the inner Man. For as the outward Eye, when
Clear, Ever perfectly Beholds the Sun : So alfo
the Mind that is perfectly Cleans'd, ever Beholds
the Glory of the Light of Chrift, and is Pre-
fent with the Lord Night and Day juft as the
Body of our Lord, being Join'd to the Godhead,
is Ever Prefent with the Holy Ghoft. But Thefe
are Heights Men don't Attain immediately to,
nor even without Labour and Affliction, and
much Conflict. For fome there are, with whom
J 1 Pet. iv. Grace is Prefent Exerting its Influence, and u Reft-
*4- ing upon them. But then Evil alfo is inwardly
as Prefent > and two Contending * Sprits of
Light
* All the printed Copies of the Homilies, as well as the
1 roitclm- Manufcnpr> read -z>o ■trjdjfifcj«. But this a Judicious f Perfon
us Monu- kas °kferv'c;, to be a Faulty Reading. The True Reading he
rnenta Ec-ta^es to ^e ^"^V4*?** which, feems to me to Suit perfe&ly
cleiix ^)0t'1 Wlt^ our Author's Sentiments, and the Running Senfe
Cixcx T °^ t^'s homily. The Foundation of this Criticifm is a Paral-
' "j'g "lelPaflage in the Opufc. of Macarius> <zSe* v-^a<r:a$ ra N»a$.
»•**" ' §. 13. which in the firit Publication, by ?cflimis> is the VIth.
But
of Mac arius the Egyptian. 267
Light and Darknefs w Operate Both upon thewRom-
Heart. vlhI^-
But you will certainly Afk mc, What Concord
hath Light 'with Darknefs ? For where can the Di-
vine Light be Darknefs * or Diforder'd ? And how
can That be Polluted, which is Free from all
Pollution, and Exactly Pure ? For it is written,
And the Light x Jhineth in the Darknefs^ and thex]olu If
Darknefs Comprehended it not.
We ought not therefore to underftand thefe
matters after one manner only, and in the fame
refpects. For fome Confide in the Grace of God
to that Degree, that they become Stronger than
the Sin that is Prefent with them, and are con-
fcious to themfelves of Prayer and Great De-
light in God. At another time are they Exer-
cised with wicked Thoughts, and Trepann'd by
Sin -, and yet not without the Grace of God
neither. But theUnfteady and Unfkilful, when-
ever Grace Operates, tho' but in part, Imagine
prefently they have no more Sin. Whereas they
that have Discretion and are Prudent, never have
the Confidence to Deny that we who even have
the Grace of God, are Molefled with Obfcene
and Filthy thoughts. For we have often had
instances of Some among the Brethren, that have
Experienced fuch a Degree of Joy and Grace, as
to Affirm that for Five or Six Years running,
Concupifcence had wither' d quite away 5 and yet
after all, when they thought themfelves Freed
entirely from it, the Corruption that Lurk'd
within, was Stirr'd r up anew, and they werey Rom#
even Burnt up with Concupifcence, fo as to be vii. o.
Afbonifh'd themfelves, and to cry out, From what
But in the Second Edition, by Dr. Pritius, is the Vth. The
Words are thefe, viz. Aaa« d e £vo •x\&j;.ci\x Wre t£ <£>#-
f The Manufcript for ^ reads jf,
Quarter
z6% The Spiritual Homilies
Quarter cou'd fuch a Recruit of Sin make Head
againft us?
Let No Man then that is but in his right
mind venture to fay, fince Grace is Prefent
with me, I am altogether Free from Sin -y Two
*Rom.vii.diftin6fc Perfons are then Trying t their Strength
23- upon his Mind. For they that have had No Ex-
perience ; let Grace make but a little Effort up-
on them, their Thoughts prefently are, that they
have Gain'd the Victory, and are Complete Chri-
tians. But for my own part, I affirm the Mat-
ter to be Thus, viz. As when the Sun Suppofe
in the Heaven, Shines out into the Clear Air,
and Clouds furround him and Cover him over,
and Thicken the Air, he is himfelf no way Pre-
judic'd, neither as to his Light, nor his proper
Subftance, as being within it all. Thus it is with
thofe that are not perfectly Cleans'd. The Grace
of God they have -, Sin however having fair, hold
of them in the Depth, they have their Natural
Emotions, and their very Thoughts firmly Bent
upon God, * tho' not entirely given up to that
which is Good. So again on the other hand,
they that in the Depth are PoiTefs'd by the
■ Rom.vii. Good Part, I mean by Grace, are yet the a Ser-
23' vants and even Tools to Evil Thoughts, and the
of Sin.
There is need therefore of Great Difcernment,
that a Perfon may by Experience Know that
things are Really Thus. I tell you moreover
that Even the Apoftles who had the Comforter
biCor.ix.were not altogether b without Apprehenfion.
27* For with that Joy and Gladnefs had they alfo
■ Philip, ii. a Fear and c Trembling, proceeding from Grace
12, 13. it felf, and not from Corrupt Nature. But that
very Grace was their Security, that they might
not Turn afide ever fo little.
• The printed Copies read £, but the Manufcript «*«>«*.
For
a/Macarius the Egyptian. 169
For as when any one has Flung a Bit of a
Stone againft a Wall, he has no way Hurt or
Mov'd the Wall 5 or as a Dart that is Shot a-
gainft a Pcrfon that wears a * Brealt-platc, does
no manner of Harm to either the Iron or the
Body, for it meets with Refi fiance, and it Re-
coils back : In like manner whatever Approaches
any one Part of Sin has made to the Apoftles,
it never Hurt them, becaufe they were cloath'd
with the Complete d Power of Chrift. And d EpMvi.
thefe being themielves Perfect, had the Full Li- I+» l6'
berty to work Righteoufnefs.
Since then fome will have it, that after Grace,
the Soul is entirely Freed from all Concern, God
let me tell you even in the Perfect Requires the
Will of the Soul for the Service of the Spirit,
that they may Harmonize together. For faith
the Apoftle, Quench e not the Spirit. SomeeiThdT.
therefore among them were not willing to be v' l9-
Burthenfome to others, and others again walk'd
by themielves. Others yet took of them that
live in the World and Diftributed it among
the Poor. This certainly is Preferable. For
fome that have Grace look only to themfelves :
But others are Induftrious to Benefit even o-
ther Souls befides. Thefe far Excel Thofe. O-
thers again that have Grace, for the Name of
God give up their Bodies to Injuries and Suf-
ferings. Thefe again are Above the other, that
do not. Some that have Compafs'd Vertue are
inclin'd to Boaft and receive Honours from Men,
giving out that they are Chriitians, and Partake
of the Spirit. But then others do all they can
to Conceal themfelves, fo as even not to meet
9
* All the printed Copies and the Manufcript it felf read
xbiZc.vov in the running Text. But in the Margin of the Ma-
nufcript are we directed to read ^d^r.tc.
with
tjo The Spiritual Homilies
with any Man. Thefe are far * before the
other.
You fee that even in Perfection it felf the
Good Will towards God that proceeds from
the Natural Will is Preferable and Abounds
more.
As if a Perfon clad like a Beggar, fhou'd in a
Vifion Behold himfelf Rich, but upon Waking
Find himfelf Poor again and Naked : So too they
that make a Spiritual Difcourfe feem to Deliver it
Roundly enough -, but not having the thing it felf,
which is the Subject of thofe Difcourfes, Rivet-
ed in their Mind with a fort of Talle and Pow-
er, and full Afliirancc of Faith, they Hand mere-
ly in the Imagination of it.
Or as a Woman that is all over Clad in Silks,
and Set off with Jewels, Proftitutes her felf in
the Public Stews : So alfo in fuch Men, their
very Heart is the Infamous Receptacle of Un-
clean Spirits ; and yet they are Forward to Dif-
courfe of Righteoufnefs, without ever looking
into the Works 'of it.
For as it is not poffible for a Fifh to Live
without Water, or any thing to Walk without
Feet, or without Eyes to See the Light, or to
Speak without a Tongue, or to Hear at all with-
out Ears : So without the Lord Jems, and the
ftrong Influence of his Divine Power, neither
is it Poffible to Know the Myfteries, and the
Wifdom of God, or to be Rich indeed and a
Chriftian. For thefe are f "Truly Wife, and War-
* This Smells Rank of the Cell, and wants to be Quali-
fied. We at leaft have not fo Learn'd Chrift. See the In-
troduction, concerning our Author's Aujlerity. /». A^«
f The Word «A>ji>»s is indeed neither in the Morelius Edi-
tion of Etcus, nor in the Manufcript. However it being in
all the other printed Editions, and being an Advantage to the
Senfe, I thought fit to Tranflate it,
. i riors.
a/Macarius the Egyptian. 271
riors, and Men of Fortitude, and the Philofo-
phers of God, that are Led and Govern'd in
the Inner Man by the Divine Power. For the
Philofophers of the Greeks Learn Words. And
others are Rude in Speech, but yet are Highly
Tranfported and Rejoice in the Grace of God,
being Men of Piety.
Let us Confider therefore which are Prefera-
ble. The { Kingdom of God, faith the Apoftle/ iCor.iv.;
is in fVork and in Power ', and not in JVord. For 20»
anyone to lay, that this Bread is made of Wheat,
is eafy enough. But he ought to tell us more
particularly how it is Prepar'd and ^ak'd. Where-
fore alfo to Difcourfe about the Freedom from
corrupt Affe6tions and Perfection, is * Eafy. But
the Experience of Coming to the very Work of Per-
fection, is not Common. For the Gofpel fpeaks
very concifely, s Be not Angry. Covet not. IfsMatth.v:
any one Smite thee on thy right Cheek* Turn the 22>3°>4°«
other alfo. If any Man will Sue thee at the Law,
and Take away thy Coat, Give him thy Cloak al-
fo. But the Apoftle that comes after Explains
at large, how the Work of Purgation ought by
little and little to be h Conducted, with Patience11 Compare
and Long-fuffering -, Feeding us firfl like ' Babes Rom* v-
with k Milk, then bringing us on to Increafe, CJ '/'
and to Perfection. For the Gofpd hath faid that _ i4'. 9s
our Cloathing is made l of Wool. But the A- Jam. 1.4.
pottle has given a minute Explanation how it is ^pet.i.4,S.
Made up. ! l Cior'iii-
kHeb.v.
* In all the printed Copies the Senfe is Imperfect, viz. .To *» 1 2.
>.x\rjTcu zse< ctTrccS-eixs xj t£Ahot))7<i{ oXlym en. Which I ' Matth.
think alfo bids fair for Contradicting our Author's Meaning vii. 15.
in this very Homily. The Manufcript feems to Re&ify
All Thus, viz, Toxv Aa^jfe- cutset ci7rct$Hct<; dC'xohot' sr«g$&
'j sA^ev «$ T»j» x,ctlcc<rxevrtr t?$ TfiA«<37>?7«?» oXtyvi Iff, which
accordingly I follow.
They
27* The Spiritual Homilies
They therefore that deliver Spiritual Truths
without a Tafte of what they fpeak, are much
like one that in the Burning Heat Travels in fome
WildDefcrt ; and being veryThirfty Delineates
in his Thoughts a Fountain cafting out Water,
and himfelf Drinking of it, when all the while
his Lips and Tongue are entirely Parch'd up
with the Thirft that has Seiz'd them. Or elfe
as if any one iTiou'd Prove that Honey is Sweet,
but having never Tailed it, Knows not the
Strength of that Sweetnefs. Juft fo are they
that Difcourfe about Perfection and Spiritual
Gladnefs, or Freedom from Corrupt Affections,
without having the Influence and Aflurance
which Faith gives of them. The things them-
felves are not all of them juft as they deTcribe.
For when once fuch a one fhall be thought
worthy to be found in the Work, tho' but Im-
perfectly, he difcovers as much of himfelf, Tru*
ly, fays he very frankly, / have not Found it to
be as I fuppos'd. For I Talked one way^ and the
Spirit Works quite and clean another.
For Chriftianity is Nothing Lefs in Short than
'Johniv. Meat and Drink. And the \ more anyone Eateth
. 34- of it, the more a great deal is the Mind En-
^P£3xix!'gag'd by its m Sweetnefs, fo as not to Contain it
i o. * felf, or be Satisfied, and without beng Fill'd n Afk-
cxix. 103. ing flill for more, and Eating on.
n Ecclef. as one tjiat js Xhirfty fuppofe, and there is
given him fomething to Drink that is Sweet, af-
ter he has once begun to Tafte it, the Clofer
does he keep to his Liquor, as being a great deal
more Inflam'd : Nay, and as Endlefs almoft it is
to Tafte of the Spirit, fo as to give fufficient
Grounds for the Comparifon. And thefe are
not mere Words neither. For this is the Opera-
tion of the Spirit miniftring to the Mind in a
Hidden way.
But
XXIV. 21
a/Macarius the Egyptian. 273
But fome are of Opinion, that becaufe they AI>
ftain from Women, and from all things Vifible,
they are Saints immediately. But really it is not
fo. For Sin is ftill in the Mind, it Lives and is
Exalted in the Heart. But This is the Saint,
who has undergone his ° Purgation, and is Sane- ° Matth.
titled in the Inner Man. For wherefoever Truth ^^
Abides, there docs Error Fight, Endeavouring to 1%
Hide and Darken it. When the Jews were in
PolTellion of the Priefthood, thofe of that Na-
tion were Perfecuted p and Afflicted, becaufe p Heb. xi.
they Perflfted in the Truth, as Eleazar and the 37-
Maccabees. But now becaufe *hat ever fince
the Crofs of Chrift, and the Rending of the
Veil the Spirit is Departed from them ; the
Truth hath been i Reveal'd Here, and Operates q i Cor.W.
among us. Wherefore again of this very Na- 6-
tion alfo, do People fuffer Perfecution now. ^ m*
Thofe of that former Nation were Perfecuted Rom.'ix.
and Affliclred, that the Lovers of the Truth might 26".
be Martyrs for it. For how mall Truth be made p™verbs
to Appear, unlefs it meet with Adverfarics that j^111'2?-*
are given to Lies, and run Counter to the r Truth ? ,', m
There are alfo fome among the Brethren that en- r 1 Cor.xi
dure Sufferings and Afflictions : But yet have 19-
Need f of Great Circumfpection, left they Fall/ 1 Cor.
for one of the Brethren being once in Prayer xiii- 3*
with another, was Captivated by a Divine Pow-
er, and being Snatch'd away, law t Jerufalem^^^ -
the City Above, with its Bright Forms, and Im- 22, a?,'
menfe Light. And he heard a Voice pronounc-
ing, This is the Place of Reft to the Righteous.
And a little after, being Blown up, and fancy-
ing the Virion he had feen Related to himfelf, he
fell afterwards into the moft Retir'd Depths of
Sin, and into Endlefs Mifchiefs.
If therefore a Perfon inwardly Abftrac~tcd, and
far Advanc'd Fell : How can a common Perfon
T fay,
274 ffl? Spiritual Homilies
fay, bccaufe I Fail and Turn * Pilgrim, and give
\ i Cor. away all v my Goods, I am certainly Holy. For
xHi.3. the bare Refraining from what is Evil, This is
not Perfection. But if thou hail once Entred
into thy Darkened Mind,- and haft KilPd the Ser-
pent that is Lower than thy Mind, and Deeper
than thy Thoughts -, in the very Secret Clo-
fets and Repofitones of thy Soul, actually Brood-
ing There, and Deftroying thee 5 (for the Heart
is a Bottomlefs Deep : ) If 5 I fay, thou haft Kill'd
him, and Call: out All Uncleannefs that was in
Thee : Then f indeed the Cafe is Mter*d. For
All, both Philofophers, and the Law, and the
Apoftles, and the Coming of our Saviour, * In-
culcate All the Great Article of Purity. For all
Men, whether Je-ivs^ or Greeks^ have a Love for
Purity, tho" -f they can't attain to it.
We ought therefore to Search it out, how
and by what means this Purity of the Heart may-
be Compafs'd. Truly, no other way at all, but
■Tit, ii thro' Him who was u Calcified for us. For He
H- . is the « Way, the Life, the Truth, the x Door,
"Juh.xiv.the y Pearl, the Living, 2 and the Heavenly
x j^'^ 9 Bread. Neither i.c it 3 poilible for any one, with-
r Matth. out that Truth, to Know the Truth, or to be
-xiii.46. Saved.
zjoh. vi. ^s t{ierefore wjph Rcfpect to the Outward
a , co^ ^ Man, and all things Vifible, thou haft Renounc'd
11, 1 4. them every one, and Diftributed away thy whole
Matth. xi.
27. * The printed Copies, and the Manufcript in the running
xviii. 11. Text, read f W&m. But the Margin \mC\& m.
4 f Thefe Words are inferted to Fill up the Senfe.
* Were the Original Word t«,8»J then it wou'd anfwer
to labor ant> as all theVerfions render it. But iince the Manufcript
reads to i».: as well as the printed Editions, but inferts with-
al xiy,. before it, I chofe to Render it accordingly.
t In the printed Copies it is *, but the Manufcript reads
« K,.
S ubftance 3
0/Macarius the Egyptian. 17 J
Subitance ; To alfo with Reference to worldly
b Wifdom, if thou hail c Knowledge -and Elo- b i Cor.iii
quence, thou oughteft to d Reject them All arid l8-
Eiteem them as Nothing,that thus thoumay'itbc:^2^
Edify'd by theFooliihneis of Preaching: Which ,9' 20>
Preaching is the True e Wifdom^ having tKJt'Phil. m
the Pomp of Words, but the Power that Ope- c 7» 8- .
rates thro' the Holy Crofs. Glory be to the Tri-
nity United in the lame Subitance ! Amen.
24, 2J.
Homily XVIII.
Concerning the Treafure of Chriftiansy that
isy Chrifi and the Holy Spirit, varioufly
Exercifing them towards their Coming to
'Perfection.
p|||jR>F any one in this World is very Rich,
PPnil an<^ F0^^ °f an Hid Treafure, with
§|^§J| tnat Treafure, and with what Wealth
he has, he Purchafes all things what-
ever he has a mind to. And whatfoever * Extra-
ordinary Poffeflions he is deflrous of in this World,
Them does he Compafs with Eafe, Depending
on his Treafure : Becaufe, with the Help of
That, he readily Procures All PofTefrlons that
Suit his Inclinations. So alfo they who Seek
-\ firfb of God, and have Found, and Obtain the
Heavenly Treafure of the Spirit, the Lord fhining
in their Hearts, Fulfil the whole Righteoufneis
of the Vermes, with that entire Extent of Good*
nefs there is in the Commandments of the Lord,
* The Manufcr:pt here inferts iga/fli7«.
t n^6>rey is wanting indeed in the Edition of Mtrelius,
and in the Manufcript. But I follow the other Copies, as
Evidently AliuTling to Matth. vi. 33.
T z ' from
i?6 The Spiritual Homilies
from that Treaiure that is within them, Christ j
and by means of That do they Amafs together
a yet larger Store of Heavenly Wealth. For by
means of the Heavenly Treaiure do they Work
every Vertue in the whole Circle of Righteouf^
nefs, and every Commandment of the Lord, by
the Help of the Invifible Riches of the Grace
within them.
To the fame Effect the Apofrle alfo, in thofe
a 2 Cor.iv. Words, We have a this Treafure in Earthen Vcf-
7- fehy That is, which being yet in theFlefh they
were thought worthy to Poffefs within them, the
bEphef.iii. Sanctifying b Power of the Spirit. And again,
1 6. Who c of God is made to us, Wifdom, and Righ-
c i Cor. i. teoupiefs^ anci SancJificatioji) and Redemption.
Whoever therefore hath found and PofTefTes
within himfelf this Heavenly Treafure of the
^Johniii. Spirit, he Fulfils d in this Spirit All the Righte-
"• oufnefs of the Commandments, and the com-
plete Practice of the Vermes, without Blame,
and in Purity $ moreover alfo without Compul-
ePf. cxix.fion e or Difficulty. Then let us alfo Befeech
J2"... God, and feek Diligently unto him, and Pour
jo nvin. out our Supplications before him, thatHewou'd
Freely grant unto us the Treaiure of his Spirit,
and that Thus we may be Enabled to Walk in
rLuk.i. 6. All his f Commandments without Reproof, and
without Blemifri, and Fulfil all the Righteouf-
nefs of the Spirit in Purity, and Perfection, thro'
the Heavenly Treafure, which is Chrift.
For he that is Poor, and # Naked, and a Beg-
gar, and juft FaminYd, can Purchafe Nothing
in the World : His very Poverty Reftrains him.
But he that has a Treaiure at Command, he as
was faid before, veiy Readilv, and without
Trouble, is Matter of what PoiTefTion he pleafes.
So too the Soul that is Naked, and Deltitute of
* The Manufcript after wms adds *£ yv^V,,
the
'/ M AAM&¥ s the Egyptian- 2^7
the Fellowfhia, and under the Hard % StreightsgLukexv
of Sin, cannot, wou'd he ever fo feign, Pro- l6' 1?'
duce any one of the * Fruits of the Spirit of
Righteoufnefs in Truth and Reality, before it
actually Partakes of the Spirit it felf.
But withal, it behoves every one to Oblige
himfelf by Force to Petition the Lord, that he
may be thought worthy to Receive and Find
the Heavenly Treafure of the Spirit, fo as with-
out Trouble and Difficulty to be Able to Per-
form All the Commandments of the Lord, Blame-
lefs, and in Purity: Which Before, even with
Violence, he cou'd never do. Ror being Poor
and DeiHtute of the Communication of the Spi-
rit, how ihou'd it poflibly come by (lich Spiri-
tual PofTeflions, Unprovided with the Treafure
and Riches of the Spirit? But the Soul, which,
by the Searching of the Spirit, by Faith, and
much Patience, hath Found the Lord the True
Treafure, produceth the Fruits of the Spirit, as
was faid Before, and Performs All the Righte-
oufnefs and Commandments of the Lord, which
the Spirit hath Commanded, in and by her,
with Purity, without Defect, and Free from
Blame.
Or to give again another Illustration, when a
Man fuppofe that is Rich, is to make a Splen-
ded Entertainment, he takes out of that Wealth
and Treafure, which he has already -, nor is he
in the leaf]: Apprehenhve that he fhall Want
any thing, as having an Ample Fortune. And
Thus does he Regale the Gueft he Invited with
Magnificence and Splendor, letting Variety of
New Dimes (till before him. But one that is Poor,
and without fuch a Fortune, if ever he thou'd
* The Manufcript reads ru* xxfrajv which much better
agrees with *7ev than «» x«?to» in the printed Copies. ■
T 3 have
Z7% Tfje Spiritual Homilies
have a mind to Entertain his Friends -, he has
every thing to Borrow y both Veffels, Table
Linen, and other Equipage. And Thus after
all, when the Guefts have done, a thing of
Courfe at a poor Man's Entertainment, he Re-
turns Home to every Man that he had Bor-
rowed of, the Silver, or Table Linen, or any other
Furniture. So that, when every thing isReftor'd
to the right Owner, he remains of himfelf Poor
and Naked as ever, having No Wealth of his
own, to Chear up himfelf with. Thus they al-
fo that are Enrich 'd with the Holy Spirit, that
have the Heavenly Riches in Truth, and the
Communion of the Spirit within * themfelvesj
if they fpeak the Word of Truth to any, or Im-
part to any their Spiritual -f Difcourfes, Propo-
sing thereby to Chear their Souls, it is out of
the-r own Store, and their own proper Treafure,
which they are PofTefs'd of in themfelvesj out
of that do they Speak, and from that do they
Glad the Souls of them that Hear their Spiri-
tual Difcourfe. Nor are they Afraid they {hall
be at a Lofs, becaufe they have in actual PofTef-
fion that Heavenly Treafure of Goodnefs, from
which they Take and Revive thofe that are Spi-
ritually Entertain'd by them. But he that is Poor
and not PofTefs'd of the Riches of Chrift, and
has not that Spiritual Treafure in his Soul
that fendeth forth an univerfal Goodnefs both of
Words and Works, of Divine Thoughts and
Myfteries Unutterable ; tho' he is willing to
Speak the Truth, and to Comfort fome that
hear them : Yet not having Obtain'd the Word
of God in Power and Truth within him y but
only Recollecting and Borrowing Sentences from
* The printed Copies have «Jt*7s, but the Manufcript lcuir»7s.
f The Manufcript reads xiym wv&uttlocM.
every
o/Macarivs the Egyptian. 179
every part of Scripture, or what he has Heard from
Spiritual Perfons, and Relating, and Teaching
them, Lo, he feems indeed to make others Glad,
and they certainly Enjoy the Benefit of whan
he Delivers : But when he has Done Repeating,
every Word Returns back to its proper borne,
whence it was Taken > and the Man himfelf re-
mains a Naked and Poor as afore : Having No a Ecclef,
Treafure of the Spirit he can call his Own, xxxyii.
whence to Take, and Profit, and Revive, not *9'
being iirft Reviv'd himfelf, nor Rejoicing in
Spirit.
For which reafon ought we x fir ft to beg of
God with b Earneftnefs of Heart, and with Faith, b Lu. xxii,
that he would grant unto us that we may Find 4+-
his Riches, the True Treafure of Chrift, in our
Hearts, in the Power and Efficacy of the Spirit.
And Thus having found firft within our felves
the Benefit of it. Salvation and Eternal Life, the
Lord himfelf, we fhall then Profit c others alf^, c Lu. xxii.
as we are Able to have Accefs to them: d Pro-d 32- ..
ducing from that Treafure of Chrift within us, Ma";xu-
All theGoodnefs of Spiritual Difcourfes, and De-
claring Heavenly Mylteries. For fo it -pleafed
the Good Will of the Father, that he mould
Dwell with every one that Believeth, and is De-
firous of Him. For he that Loveth me, e lays c John xiv.
Chrift, jloall be Lov'd of my Father, and I will z ' '
Love him, and will Manif eft my f elf to him. And
again, i JVe will come unto him, I and my Fatherf—V- 23-
and make our Abode with him. Thus did the In-
finite Kindnefs of the Father Will. Thus was
the Inconceivable Love of Chrift Pleafed. And
thus did the Unfpeakable Goodnefs of the Spirit
Promife. Glory be to the Tender Mercies of the
Holy Trinity, which Surpafs all Expreflion !
For they that have been thought worthy to %be-% John *•
come the Sons of God, and to bchBom of the Spi- h ":
T 4 rit^**'
280 The Spiritual Homilies
1 2C0r.hr. rit from Above, and have Chrift within f Enlight-
*Ma«h x nin& anc* k Refreming them, are Led by the Spi-
2g " ' rit after various and divers manners, and are Actu-
ated by Grace invifibly in the Heart > and that
too is Attended with Spiritual Reft.
But let us produce the Characters Obfervable
in the World of fuch Enjoyments, to Illuftrate
in fome meafure by particular Examples the Me-
thods of the Spirit in the Soul. At a certain
! Luke xv. time then are they Elated, as at a l Royal Ban-
2^> 32- quet, and Rejoice with Joy and Gladnefs not to
be ExprefTed. At another Seafon are they as the
Bride, that in Communion with the Bridegroom
Enjoys Divine Pleafures. At other times they
*i Joh. i.are as the m Angels, which are not Clogg'd with
'■ 4. this # Earthly Tabernacle, fo Exceeding Fine and
Light are they, even Body and all. At other
times again like Men Overcome with Drink, they
are Exhilarated, and even Intoxicated with the
Spirit, Drunk with Divine and Spiritual Myf-
teries.
At other times, they are as it were All in
* Pf. cxix. Grief and Lamentation for n all Mankind and
136. Interceding for the whole Stock of Adam: They
take up a Wailing and a Weeping for it -> the
Love of the Spirit for the Humane Nature
Kindling and Flaming out within them. At o-
ther times the Joy and Love of the Spirit In-
flames them to that degree, that were it pofTi-
ble, they wou'd Snatch up every Man into their
own Bowels, not making the Leaft Diftinclrion
of the Bad from the Good.
At other times they are Humbled fo far below
every other Perfon in the Self-Abafement of the
* So I chufe to render oLtrwpofloi here, becaufe elfe I fhou'd
make the Author Clafh with himfelf, Horn. iv. where he calls
Aogels a-apec]*, alluding to the Etherial Vehicles,
Spirit,
a/Macarius the Egyptian. 281
Spirit, as to thinjt themfelves Inferior to, and
Lefs than All. At other times they are * Exer-
cis'd by the Spirit with Joy Unutterable. At
other times they are like a Strong Man that
having put on the Royal ° Armour, and coming <> Ephef.vz.
down in Battle upon his Enemies will Fight va- n.
liantly againft them, and Overcomes them. ForLu^xi-
in like manner, he too that is Spiritual takcth
the Heavenly p Weapons of the Spirit, and p 2 Cor. x.
comes upon his Enemies and Fights them, and 4-
treads <i them under his Feet. At other q Joh. v.4.
times doth the Soul Reft in Great Silence, and
Calmnefs, and Peace, being given up to Spiritual
Pleamre, Reft unfpeakable, and "Safety. At o-
ther times it is r Inftru&ed by Grace in a fort r wifd- **
of Underftanding and Wifdom not to be De-p^J^1^
fcrib'd, and a Knowledge f of the Spirit that isrEpheCiiL
paft -f finding out, in fuch things as it is impofli- 19.
ble for the Tongue and c Mouth to Utter. Att29or*
other times it becomes as a common Man. xil*4*
So very Various is the Way of Grace in them ;
and fuch Variety is there in the manner after
which it Conducts the Soul, Refrefhing accord-
ing to the Will and Pleafure of God. And with
equal Variety does it Exercife her, thereby to
Reftore her Perfect and Blamelefs, and Pure to
our Heavenly Father.
But thefe aforefaid Operations of the Spirit
are Peculiar to thofe Heights that Border very
near upon Perfection. For thofe feveral Refrefh-
ments of Grace we before mention'd, are Ex-
* The printed Copies read Ar«r«f£»^, But the Manufcript
xetjxwi&vy , which I follow.
f If we read with the common Copies */»<yVw tk£i*m]»s
mnfy^dmtHt the Author had perhaps in his Eye Ifaiah xl. 28.
If with the Manufcript arfgfgdCmrrp, then it alludes to Job
xxviii. 12-21,
prefVd
28 % Tloe Spiritual Homilies
prefs'd indeed very differently. However, there
is No IntermiiTion of their Influence at all 5 but
one Operation continually fucceeds another. For
when the Soul has once Arriv'd to the Perfec-
tion of the Spirit °y and is thoroughly Cleans'd
from all its Corrupt Affections $ and is United
by an Ineffable Communion, to the Spirit the
Comforter ; and is thoroughly mix'd with the
Spirit -, and is thought to become Spirit it felf,
being * fo mix'd : Then is it All Light, All Eye,
All Spirit, All Joy, All Reft, All Gladnefs, All
Love, All Bowels, All Goodnefs, and Clemency.
For as a Stone in the Bottom of the Sea, is every
manner of way Surrounded with Water : So are
thefe every way Drench'd with the Holy Spirit,
are made like to Chrift himfelf, Poffeffing unal-
terably within themfelves the j Vermes of the
Power of the Spirit, being Blamelefs within and
without , and Spotlefs and Pure. For being
brought to due Perfection by the Spirit, how is
it Pollible they fhou'd Outwardly Produce the
# Fruits of Sin ? But at all times, and in every
0 Compare inftance, do the Fruits of the Spirit Shine u Bright-
Gal, v. 22, ly out in their whole Deportment.
23- And therefore let us alfo Befecch God, and
•MatjV V* Believe in Love, and abundant Hope, that he
may grant unto us the Heavenly Favour of the
Gift of the Spirit 3 that the Self-fame Spirit may
* The Mixture here implies Nothing Grofs or Corporeal any-
more than the Mixture the Apoftle mentions between the Word
of God, and Faith in the Hearer. Heb. iv. 4.
f By the Venues, 8cc. I am apt to underftand that Sevenfold
Vertue or Power of the Holy Ghoft, which our Bleffed Sa-vi-
our was Baptiz/d with as Man. Compare Matth. iii. 16. Ifaiah
3d. 2. Col. ii. 9. And thro' Him the Church. Compare John i.
j 8. 1 John ii. 27. Col. i. 9. See the firft Collect in the Of-
fice of Confirmation.
* The Manufcript reads ,:^tt«v», which agrees better with
the Context.
Govern,
a/Macarius the Egyptian. 283
Govern, and Lead us into All the Will of God ;
and may Refrcih us with all that uiual Variety
of the Rett he gives 3 that by the means of fuch
an Adminiftration, and the Exercife of Grace,
and Spiritual Improvement we may be thought
worthy to come to the Perfection of the Ful-
nefs of Chriil, as the Apoftle w expreffes it,wEphef.
That ye might be FUN with all the Fulnefs of iji- »9-
God. And x again, Till wt all come unto a per-* iv. 13.
feci Man, unto the meafure of the Stature of the
Fulnefs of Chrift. The Lord hath Promis'd to all
that believe in him, and Afk in y Truth, that y John iv.
He will Give to them the Myileries of the 24-
Ineffable Communion of the Spirit. And there-
fore let us, having entirely Devoted our felves
to the Lord, make what haft we can to At-
tain the Good Things we have before mentioned,
being Confecrated both in Soul and Body, and
Nail'd to the Crofs of Chrift may become Wor-
thy of the Eternal Kingdom, Giving Glory to
the Father, and the Son, and the Holy Spirit un-
to Ages. Amen.
Homily
284 The Spiritual Homilies
Homily XIX.
Chriftians that are willing to Improve and
Increafe> ought to Force themfelves to
every thing that is Good ; in order to be
Freed from the Sin that dwells with-
in themy and to be Fittd with the Holy
Spirit.
ShTI
E that is Deflrous to come to the Lord,
and to be thought Worthy of Eternal
Life, and to become the very a Manfion
Houfe of Chriil, and to be FhTd with
■ Compare
Ex. xl. 34.
10\ ' the Holy Spirit, that fo he may bring forth the
John xiv. Fruits of the Spirit, and Perform the Command-
*■}- ments of Chrift in Purity, and without Blame :
Moh1x2iv'ThisPerfon OLl3ht t0 Begin firft with b Believing
1. ' in the Lord, to give himfelf entirely up to the Di-
rections of his Commandments, and to Bid an
univerfal Farewel to the World, that fo his Mind
may not be # wholly Engrofs'd by any of the
1 1 Cor.iv. Things that do c Appear.
l8\ He ought withal ever to Continue Inftant in
-"Rom.xii.d Prayer, in the Faith and Expectation of the
Thef. v Lord, waiting at all times for his e Vifitation and
1?[ Help, with the full Bent of his Mind continual-
Luk.xviii. ly Fix'd upon it. Then ought he to Force him-
*• felf upon every good Work, and to All theCom-
ePfal.xl. ^mandments of the Lord, by reafon of the f Sin
*CRom.vii.tnat *s Prefent with him. For infbancej let him
' 20, it. Force himfelf to be of a Lowly Mind before
■ Phil. ii.3. aU Men, and let him Efteem § himfelf Inferior
* John v. and Worfe than they, not Seeking the h Honour,
44.
* The Manufcript reads cA*s.
Of
of Mac arius the Egyptian. • 285
or Praife, or Glory of Men from any one, ac-
cording as it is written in the Gofpel: But by.
1 Setting the Lord and his Commandments ever ' p£ xvi- 8-
bcfore his Eyes, Deiirous of Pleafing Him only ^pslU2J
inMeeknefs of Heart, as the Lord himfelf k Pre- "
fcribes, Learn of me, for I am Meek and Lowly k Matt, xi,
of Heart, and ye JJj all find Reft unto your Souls. *9-
In like manner let him Accuftom himfelf to
be Merciful, Kind, Tender-hearted, and Good
to the utmofl of his Power, as our Lord ex-
prefTes it, * Be ye Good and Kind, even as your ' Luk. vt
Heavenly Father alfo is Merciful And again, m If JJ\ *6'
ye Love me, keep my Commandments. And again, j '
Ufe Violence ', ( * for the n Violent take the King- n Matth xL
dom by Force) and ° Strive to enter in at the Strait 12.
Gate. ° Luk-X»f-
Above all things let him keep Inviolably in
Mind the Humiliation of our Lord, and his
Manner of Life, his Meeknefs and Converfation,
as the Standard that is never to be Overlook'd >
let him continue ? In ft ant in Prayer, ever Praying p Ro. xiii.
and Believing, that the Lord at his °L Coming may I2,
Dwell in him, and make him r Per feci, and xxfjV'I2
f Strengthen him in all his Commandments, and 2 Cor. vi*.
that the Lord may become the z Habitation of 18.
his Soul. And Thus the things which he does'1 Pet«v-
now bv Violence, and with a Reluctant Heart, fpyj'i-
he will in time do Freely, by Habituating him- , j.
felf constantly to that which is Good, and be- Ephef. vi.
ing ever u Mindful of the Lord, and in w muchf .IO-
Love x waiting for him. Then the Lord ob-'^ 2XC1*
ferving fo Strong a Delire, and a commendable Pro' Xviii.
Induttry, how he Forces himfelf to Keep the 10.
Lord in Remembrance, and Always to that which a P^-CX1X*
8 r, 82.
* Luk. vii.
* The Manufcript after (Zix?e&e adds thefe Words, fiiotrcu a-,.
$ (tcircc^G-t rr-i (ojtTtXeixv rav ^vwy' ^ dywify&i, whichxPf. CXXX.
are Tranllated in the Parentheiis Above. 6.
is
z%6 The Spiritual Homilies
is Good, to Lowlinefs of Mind, and Meeknefs,
and Love he even # Wrefts his Heart, tho' ne-
ver fo Unwilling, and orders it as far as he is able,
by main Force : Then, I fay5 does the Lord mew
•f Mercy to him, and Redeems him from his
y Luke i. y Enemies, and from the Sin that z Dwelleth in
74- .. him, a Filang him with the Spirit. And thus for
■Rom.vn.tjie future5 without Compulfion or Difficulty,
aEphef.v. does ne Perform the Commands of the Lord in
1 8. b Truth. But it is rather the Lord c himfelf
— iii- 19- that doth his own Commandments in him ,
* Ephef. v. anc| t|ien jie grjngS fortri tjie Fruits of the Spirit in
* if. xxvi. d Vw& ■.
i2. But firft he that comes to the Lord, ought
Joh.iii.i i. thus to Force himfelf to that which is Good > and
PhiU. 1 3. tj10' fas jjcart be ever f0 mucn againfl it, to Wait
" -^ ' *v* continually with an Unfhaken Faith for his Mer-
cy -y and to Force himfelf to Love, if he be deiti-
tute of that Grace 5 to Force himfelf to Meek-
nefs, if he wants Meeknefs •, to Force himfelf to
fhew Compaffion, and to have a merciful Heart;
to Force himfelf to endure Contempt, and to
Bear up with a courageous Patience, when De-
fpis'd; and tho' he is Set at Naught, or Di£
grae'd, not to be mov'd with Indignation at it,
' eRom.xii. according as it is written, Dearly e Beloved^ A-
19. venge not you? "[elves , to Force himfelf to Prayer,
if he have not the Spiritual Prayer , and thus
does God Beholding him in thefe Conflicts, and
Torturing himfelf with Violence, tho' with a
f Ro.viii. reluctant Heart, Grant unto him the true f Prayer
2 ' of the Spirit^ Beftow upon him the True Love,
8 CololT. the Meeknefs of Truth, the s Bowels of Mercies ,
the True Clemency, and to Speak out all at once,
Fill him with the * Fruits of the Spirit.
* The printed Copies reads «y«> the Manuscript *.vx*~t
t The Manufcript for «'$ tte®** reads *» eA &. £cc.
' The Manufcript for 7*1 x«£ttc? reads rm tu^xSU,
1 But
m. 12.
of Mac arius the Egyptian. 287
But now if any one that is deflitutc of Prayer,
Forces himfelf to Prayer only that he may have
the Prayer * of Grace^ but exerts no fuch Vigour
after Meeknefs, and Humility, and Love, and the
other Commandments of the Lord, neither is
in any Concern, at any Pains, or has any Con-
flict about the due Regulation of them : As to
his Option and Free Choice the Prayer of Grace
is fometimc granted him with Reft and Glad-
nefs -f from the Spirit 3 but then it is apart by it
felf, juft according to his Petition. But in his
Manner and Behaviour he is exactly as he was
Before : Without Meeknefs, for he fought it not,
neither Prepar'd himfelf to become fo 3 without
Humility, becaufe he Afk'd h not for it, andhjam. Iv.
took no Pains about it ; nor has he a Love for 2.
all Men *, forafmuch as he never had any Con-
cern or i Agony in the Offering up of his Prayer 5Luk.xxii
for it. And in the Execution of the Work he 4+-
is upon he has not Faith and Confidence towards
God becaufe indeed he is # unacquainted with him-
felf, has not yet difcover'd that he wants it, nei-
ther has he Labour'd with any fort of Affliction,
when Petitioning to Obtain from the Lord a
Steady and True Affiance in Him.
* The printed Copies read <&'x«$ %4&fh which agrees I
own with <&ms #a'e^A** Opufc. de Lib. Mentis.Cap. 18. But
the Manufcript, which I follow, reads dC%w x^^^' Both
Readings point full upon the Infus'd or Supernatural Prayer.
f The Manufcript here reads ok srv^a^r, which c* is
not the printed Editions.
* The Manufcript reads *'* tyatiur, which ** is wanting
in the Editions of Valtbmius and Dr. Fritius. Tdtkerims, by
his Veriion, plainly fuppofes it in the Original. Dr. Vritius
follows the Omimon after Pahbenius in the Text, but in his
Tranflation is at fome Pains to exprefs the fame. But had
he Confulted either the Octavo or Folio Edition by Pirns, it
had been Better.
For
288 The Spiritual Homilies
For it behoves every one, as he * Forces and
Conftrains himfelf to Prayer, with an unwilling
Heart, fo alfo to an Aflurance in God -, fo alio to
Humility $ fo alfo to Meeknefs, Sincerity, and
*jam, i. Simplicity: So alfo to All-patience k and Long-
2— 4- fuffering, according as it is written, with Joy.
Thus ought he by an habitual Violence to Efteem
himfelfas Nothing, and to take up with the Repu-
'Mark- ix- tation of being Poor, and the l Laft of all Men.
*s' Care fhou'd be taken to Break himfelf of Unpro-
fitable Difcourfe, ever to Meditate upon the
things of God, and to Declare them with his
Mouth, and with his Heart. The fame way
fhou'd he proceed not to Boil with Anger, and
not to be Clamorous (according as it is faid,
J Jam. W. m Let all Bitternefs, and Wrath, and Anger, and
31- Clamour, and Evil Speaking be put away from you
with all Malice :) "f to Conform to our Lord's
whole Department, to the entire Exercife of
Vertue, to a way of Life that is Good and Re-
putable, to an univerfal Good Converfation, to
All the Humility of Meeknefs, fo as neither to
be Exalted, nor High-minded, nor PufPd up, nor
to Speak againft any Man.
All thefe ought he to bring himfelf to by down-
right Force, that is defirous to become Approv'd
and well-pleafing to Chrift, that fo the Lord,
(when he fhall Behold this Forward nefs and Full
Intention of his in thus Compelling himfelf to
All Goodnefs, and Simplicity, and Kindnefs, and
Humility, and Love, and Prayer, and how he
Drives himfelf to them with an high Hand) may
Impart his whole felf to him, the Lord himfelf
Performing all thefe things of a Truth, within
* The Manufcript reads jS/ac^eJ *£ «y#«
t The Manufcript, and Edition of Mcrelins, omit * t«s here»
which is in all the other printed Copies.
him
of Macarius the Egyptian. 2 89
him in Purity, without Trouble, and without
Compulsion, which Before he vvas not Able, not
even with Force and Violence to Obierxe, by
reafon or" Sin Dwelling in him. And all theie
Exercifes of Vertue become to him as Nature.
For * the Lord for the future when he comes,
and is in him, and he in the Lord, Performs in
him his own Commands without Labour, Filling
him with the Fruits of the Spirit.
But if any one forces himfelf only to Prayer, till
fuch time as he receives die Gift of it from God :
But ufes not the like Violence to bring himfelf to
theie abovc-nam'd Obligations, neither ftruggling
for them, nor tiling himfelf to them : He can
never Com pais the Practice of them in Purity,
and without Blame. But thus does it Behove him
to Prcdifpofe himfelf as much as poifibic to that
whicli is Good. For the Divine Grace comes
upon him in the very n moment of Prayer and n Dan. i*.
Supplication. For God is ° Gcd, and A'/W, and *»«
to thofe that Aft of him doth he Grant ^sx-*°-
their Requeils. But he that has not the afore- T Vc't*
mention d Particulars, neither hath us d mmfelr ^T.
to them, nor yet Predifpos'd himfelf for them 5 1 Pet. ii. 3.
ihou'd he even ft; ceive the G:i\ce, he will as
certainly Loie it, and Falls thro' Pride. Or clfe
he makes no Pirogrds and Improvement in the
Grace Beftow'd upon him, becaufe he docs not
give himfelf in a p deliberate way to the Com-ppf. CX1-X#
mandments of the Lord. For the Manfion Houfe, 173.
and Rett of the Spirit, is i Humility, and Love, q If. Ivii.
and Mecknels, and the other Commandments of 1S-
the Lord. Johnxiv.
Whoever therefore is willing to Pleafe God in x johii w.
truth, and receive from Him the Heavenly Grace 16.
of the Spirit, and to r Grow up, and to be fPcr-r2Pet- "*"•
1 s.
f The Manufcript here inierts y^, '^ xviL
U fecledcol.ii.io
2po The Spiritual Homilies
fe&ed in the Holy Spirit, ought to Force him-
felf upon all the Commandments of God, and
to bring his unwilling Heart in Subjection to
Pf. cxix. 'em, according as it is written, t Therefore hold
1 04, 128. / Straight all thy Commandment j, and all falfi
Ways 1 utterly Abhor. For as a Man in order
to Perfeverance in Prayer Acts with Violence and
Conftraint till he can bring himfelf to it : So al-
fo in All the inftances of vertuous Practice, if
he has but a willing mind, he is Violent and
Preffing with himfelf-, and actually brings him-
felf to a Good Habit. And thus Afking and
Praying to the Lord at all times, even after he
■ iPet. ii. hasObtain'd his Petition, and is come to u Tafte
3- of God, and is made Partaker of the Holy Ghoft,
pf. xxxiv. ke takes tme pains to w Improve the Gift im-
Heb vi 4. parted to him, and to make it Flourifh, Repoling
w Matth. himfelf in his Humility, in Love, in Meeknefs.
xxv. 1 6. The Spirit it felf grants him thefe, and Teaches
him the True Prayer, the True Love, the True
Meeknefs : Which before he Forc'd himfelf to,
and Sought after, and was Solicitous about 3 and
which took up his whole Thoughts ; and at laft
51 Ephef. ii. they were Given him. And being thus x Grown
21.
up, and Confummated in God, he is thought
*T\V:.1?' worthy to become the Heir of the King-
CoJ,11,Ip,dom. For the Humble Man never Falls. For
whence ihou'd he Fall, who is Below All?
Self-Elevation is a Great Abafement : But Self-
Abafement is a Great Exaltation, and Honour,
and Dignity.
Let us therefore bring our felves by Conftraint
and Force to an Humble Frame of Mind, not-
withftanding that the Heart may be unwilling;
and to Meeknefs, and to Love, Intreating and
Befeeching God in Faith, and Hope, and Love,
without Ceafing, with fuch an Expectation and
View, that he will fend his Spirit into our Hearts,
that
of MacarIus the Egyptian. 291
that we may Pray to God, and Worfhip him
in Spirit and in Truth, and the Spirit it felf
[* may y Pray in us> that the Spirit it felf ~\ mayyRo. viii,
Teach us the True Prayer, which at prefent [thoy z6> 27-
"t ufn& Violence we cannot make ; the True Humi-
lity of Mind, which at prefenf\ we cannot even
with Violence bring our felves to , Bowels of
Mercies, Kindnefs, and All the Commandments
of the Lord j that he may Teach us to Do them
of a Truth, without any Let of inward % Dif-
fUtisfa&ion or outward Obftruction as the Spirit
it felf knows how, when it Fills us with his
|| Fruits.
And Thus the Commandments of God being
Fulfiird by * us thro' his Spirit, who alone ■ 1 Cor. ii;
2 knows the Will of the Lord, and that Spirit ' l-
Perfecting us a in it felf, and being it felf b Com- a * Cor.
pleted in us, when once Cleans'd from All thebx"; 9*
Pollution and Stain of Sin, it will then Prefent ^ °^
our Souls to Chrift, as Beautiful Brides, Pure and 1 John iv.
Blamelefs: We on the one hand Repofing our 12.
felves in God, in his Kingdom, and God on the
other taking up his Rcfl: in us, to Endlefs Ages !
Glory be to his Mercies, and Companion, and
Love y for that he hath vouchfaf'd to Admit the
Race of Mankind unto fo Great Honour and
Glory, Thought them worthy to be the SonsMatth.xih
of his Heavenly Father, and Declar'd them to 2jf*
* The Manufcript here inferts cv tipX* &Hj* '*** cujiv t»
TTt/jU-ot. diZoiry &C.
•j- The Manufcript here again inferts *} (Zictgofyet sk t%9-
* The Manufcript reads »Mv,ui for echv-srus I take in
Both.
|| The Manufcript reads ruv xeqiruv
* The Fol. Edit, and Dr. Fritins read Cftw. But Mwelitts
jynd the Manufcript wui.
U * N be
2$) 2 The Spiritual Homilies
be his own Brethren. To Him be Glory for
Ever ! Amen.
Homily XX.
Chrift alone, the True ^Phyfician of the In-
ner Man, is Able to Heal the Soul, and
to Adorn her with the Robe of Grace.
• Compare )Mmm F any one is a Naked for want of the
aCor.v. 3. llnnl Divine and Heavenly Cloathing, which
Rev* *"• g^lgl is the Power of the Spirit, as it is faid,
J-^j1 ' Now b // any Man have not the Spirit of
—xix'. 8. Chrift, he is none of his : Let him Weep, and
Gen.iir.7,lntreat the Lord that he may Receive the Spi-
io, 11. ritual Cloathing which is from Heaven 5 that he
x. xxxn. may have a Covering for his Soul Difrob'd of
b Ro. viii. the Divine Power. For he is Cloath'd with the
9. Great Shame of Vile c AfFe6bions, that is not Clad
CRo>1-26- with the Garment of the Spirit.
For as in the things that are Seen, if any one
is Naked, he is in much Confufion and Difgrace j
even Friends turn away from their Friends that
are Naked,and near Kindred from thofe they are
Gen.ix.2 3. Related to. Nay, Children that have difcover'd
their Father to be Naked, Turrfd away their Faces,
that they might not come full upon their Fa-
thers Naked Body : But have gone backwards
and Covered him, and by that means were their
Eyes taken off. Thus does God even Turn
away from the Souls that are not Cloath'd with
the Garment of the Spirit id the Full AfTurance
of
of Mac arius the Egyptian. 293
of Faith, as not having put d on the Lord Jefus d Ro- «&
Chrifl in Power and in Truth. I4*
The veiy Firft Man, when he Beheld himfclf
Naked, wras Afham'd. So Great is the Difho- Gen. Hi;
nour that attends Naked nefs ! If therefore in re- 7-
lation only to the Body, he being Naked expofes
us to fo much Shame : How much rather is the
Soul that is Uncloath'd of the Divine Power,
that wears not, nor is Clad with the Raiment not
to be Deicrib'd, Immortal, and Spiritual, the Lord
Jefus Chrifl himfclf in Truth, Cover'd over with
Superior Shame and Dishonourable Affections.
And every one that is Uncloatrfd oF that Divine
Glory ought in like manner to be AiTiam'd of
himielf, and to Acknowledge the Difgrace he is un-
der : As Adam was Amam'd with refpect to his Bo-
dy being Naked \ tho' he made himielf a Covering
of Fig-Leaves, he bore his Shame notwith Hand-
ing, well knowing his own Poverty and Naked-
nefs. Let therefore fuch a Soul Afk of Chrid
the Donor, who Cloaths it with Glory in the
Light, which SurpafTes all Expretfion, without
making to it felf any Covering of vain Thoughts,
or being Deluded with an Opinion of its own
Righteoufnefs, and imagining that it hath on the
e Garment of Salvation. el£.\xl.io:
For if any one ftands only upon his own Righ-
teoufnefs ( # not looking for the f Righteoufnefs off^-om- x-
God, which is the Lord, who as the Apoftle Speaks, 3> 4-
is made 8 to us Righteoufnefs and Redemption : ) g i Cor. f.
the Pains he takes are Vain and Fruitlefs. For 3°-
every fuch Opinion of his own Righteoufnefs is
* The Reading and Verfion of the printed Copies feems
Imperfeft. The Manufcript inferts here with advantage w
fytiOi'^c^fio^ tjjw tQ ©£« XtKcuorvvyv y.tk; ■$*{» o KVfuog *>'? (Syirtv
o l&nsoXac, (and in the Margin, is «$/vj$5-3; jj^'O JtKMOTvvtj >£
U x at
294 The Spiritual Homilies
at the laft Day plainly laid Open as a Filthy Rag,
If. lxiv, 6. as fJth the Prophet, All our Right eoufnefs is be-
come as a Filthy Rag.
Let us therefore Beg of God, and Intreat him
that we may put on the Garment of Salvation,
our Lord Jefus Chrift., the InexpreiTible Light,
which fuch Souls as once have it fhall Never put
off again : But in the Refurreclion their Bodies
alfo {hall be Glorified with the Glory of that
Light, which Faithful and Noble Souls are
J Ro. viii. Cloath'd with at prefent, according to the h A«*
ll- poftle, He that Rats' 'd up Chrift from the Dead)
fhall alfo Quicken your Mortal Bodies by his Spirit
that dwelleth in you. Glory be to his Tender
Mercies, and Compaffion, which Surpafs all Ex-
preffion and Utterance !
And again, as the Woman that was Difeas'd
with an I flue of Bloud, when She became a
fMatth.ix.True i Believer, and had Touch'd the Hem of
22* our Lord's Garment, was Heal'd immediately -9
* Mark v. and the Impure Fountain of her Bloud was k Dri-
29* ed up : So every Soul that has the Incurable
Wound of Sin, the Fountain of Unclean and
Wicked Thoughts, if fhe will come to Chriff,
and with a true Faith Pray to Him $ frie Recovers
her Health, Free from that Fountain of Corrupt
Affections, which was Incurable -, and that Foun-
tain which fendeth forth Impure Thoughts, on-
ly thro' the Power of Jefus, Abates and is Dri^
ed up. Neither is it in the Power of any o-
ther to Heal this Plague. For fo nicely Careful
was the Enemy in the Tranfgrefiion of Adam^
as to Wound and Darken the inner Man, the
Ruling Part in him, the Mind that look'd di-
rectly upon God. His Eyes after that were
TunVd off to Sin, and Corruption, being fhut
out from the Good Things of Heaven.
So
of Mac arius the Egyptian. 29 j
S^> Greatly was he Wounded, that it was not
Poflible for any one5 befides die Lord, to Heal
him : To him Alone is it yet Poffiblc. For at
his Coming he took a-zvay the Sin of the World jjoh, i.29:
that is, he dried up the Unclean Fountain of the
Thoughts of the Soul. For as that Woman that
was Difcas'd with an IfTue of Bloud, had Spent
All fhe was Worth upon thofe that had * Pro^
mis'd to Heal her, was yet Cur'd by no Man,
till fuch time as fhe came to the Lord with a
True Faith, and Touch'd his Hem -y but thus
fhe was prefently Senfible that fhe was Hcal'd,
and the Flux of her Bioud was £topt. Thus
is it with the Soul that has been Wounded from
the Beginning with this Incurable Wound of
Sinful Affections : which None of the Righteous,
neither the Fathers in general,nor the Prophets, or
Patriarchs in particular have been Able to Cure.
Mofes came, but was not Able to give a per-
■feft Health. The Priefts, the Gifts, Tithes,' If. i. 13.
1 Sabbaths, New-Moons, Wafhings, Sacrifices,
whole m Burnt- Offerings, and every other Branch m PM- 6-
of Righteoufnefs were Punctually Obferv'd un-
der the Law. And yet the Soul cou'd not be
n HeaPd, and Cleans'd from the Impure Foun- n Heb. x.4.
tain of Sinful Thoughts. Neither cou'd All its
Righteoufnefs Avail any thing towards the Heal-
ing of him : Till fuch time as the Saviour came 0 , .
himfelf, the True ° Phyiician, who Healeth " '/
P Freely, who Gave himfelf a <i Ranfom for the Mai. iv. 2.
Race of Mankind. He r Alone wrought thepMatth.x.
Great and Saving Redemption, and Cure of theq K^'
Soul. He it was that Set f Free from the State 2g*J
of Bondage, and Brought it out of.* Darknefs,rif.lix.itf.
rJoh. viii.
* All the printed Editions read \oOp^jtoa hwcttfym But 3^;
the Manufcript more agreeably to the running Senfe of our Lukj.79,
Author i*lgjjarsii iircvyyektefdjfioiii which I follow. M" ,' .**
U 4 having 1$.
196 The Spiritual Homilies
° Luke ii. having u Glorified it with his own Liglit. He
32- indeed hath Dri i Lip the Fountain of Unclean
Thoughts ^ for behold, faith the Scripture, the
Lamb cf God which takcth away the Sin of the
World.
w Ecdus For its own Medicines out of the w Earth,
xxxvm- 4« that is, its own Righteous Actions onlv, were
not Able to Cure and Heal it cf fo Great a
Plague Invifible. But by the Heavenly and Di-
vine Nature, the Gift of the Holy Spirit, by
Vertue oi: this Medicihconly was Man capable
of Recovering Health, and of coming to Lire,
being Purified in his Heart by the Holy Ghoft.
B it as there, in the foregoing Inftance, the
lyoman, though fhe eou'd not be HeaTd, but
her Sore continued, yet had {he Feet at the
feme Time to come to the Lord, and ib coming
might be Heal'd : As alio that Blind Man that
coud not Go, nor come to the Lord, becaufe
he cou'd not See : Yet fent he out a cry^ more
* Piercing, than if handed to him by McJJen-
* Mark x. gets y for iaid he, x Then Son cf David have Mcr-
46.— fo.€y on me^ /U1C| tj~jUS ^y having y Believ'd, did
^~)Z' he Obtain a Cure, the Lord coming in Perfon
to him, and making him to See. Thus alfo the
Sonl, though it has been wounded with the
f Ifai.i. 6.z Wounds of vile Affe&ions, and though it be
Blinded with the Darkneis of Sin : It retains its
Will however, wherewith to Cry after, and to
Call upon Jcfus, that fo he may Come and work
Eternal Redemption for the Soul.
For as that Blind Man, had he not Cried out j
and the Woman with the Bloody Flux, had ihe
not come to the Lord, they had neither of them
* Tn this Verfion I follow that of Ticus rather tli3n thofe
of Tahhctvtts, and after him of Dr. frit'mi, who Both render
dyytXai by Angels. The Reader may take his Choice.
been
a/Macarius the Egyptian. 297
been Hcal'd : So if any come not to the Lord
of his own Will and Motion, and Petition
him with the full Aflurance of Faith, he is by
no means Heal'd. For why were they imme-
diately Heal'd upon their having Faith 3 but we
have not yet Really had our Sight, nor been Cur'd
of our a Secret Corruptions ? But yet the Lord is a Pfal. xix.
more Solicitous for the Immortal Soul, than for the l z-
Body 3 which when Recovering Sight agreeably
to thofe Words, b Open thou mine Eyes9 will never b Pf cxix<
lofe it again, nor being once Heal'd, will ever ^.
be wounded more. For if the Lord, when he
came upon the Earth, took Care of^Bodies that are
Corruptible : How much rather of the Soul,
which is Immortal, and made after his own
Image ? But by reafon of our want of Faith > be-
cauie of our Difagreement among our felves 5 be-
caufe we Love him not with all our Heart > neither
truly Believe him : Therefore, as yet are we not
made Partakers of his c Health and Salvation. CP£ kviL
Let us therefore have d Faith in him, and d 2- .
come to him in Truth, that he may fpcedily Per- 6'*
form his True Healing-Operation within us: For John" xiv.
he hath Promis'd to Give to them that e Ask him, 1,
his Holy Spirit, and to Open to them that Knock, e Matt- v""«
and to be Found of them that Seek him : And he mkexi
that Promised f cannot Lie. To Him be Glory 13.
and Might for ever. Amen. f Heb. vl
18.
Titus i. z.
HoM LI Y
2p3 The Spiritual Homilies
Homily XXI.
The Chriftian has a Two-fold War fet
before him, an Inward for Inftance and
an outward one : The one in with-
drawing himfelf from Wordly 'Diftr ac-
tions ; the other in the Heart againft the
Suggejiions of wicked Sprits.
E that is willing Truly to Pleafe God,
and is a downright Enemy to the Ad-
verfe Party, that of Sin, is engag'd
in a double Fight, and a double
Conflict, both writh the Vifible
Things of this prcfent Life, ftanding off from
Earthly Diftra&ions, and from the Love of
Worldly Bonds, and Sinful Affections > and
•iCor.iv.with the Things which are a Hid : Oppofing
5". the very Spirit of Wickednefs, of whom the °
Apoftle, We wreftle not againft Fle/b and Bloody
but againft Principalities^ againft Powers^ againft
the Rulers of the Darknefs of this World, againft
Spiritual Wickednefs in Heavenly Places.
For Man, when he had Tranfgrefs'd the Com-
mandment, and was Turn'd out of Paradile, was
Bound down Two different Ways, and with a
double Chain to this prefent Life, and its Con-
cerns, to the Love of the World, namely of Car-
mi Pleafures, and Inordinate Affections, Riches,
and Honour, and * PoJJeffions, Wife and Chil-
dren, Relations, Countries, Places, Cloaths,
and to fpeak out all at once, All Things that are
* The Printed Copies read kIit^xtmu but the Manufcript
X~7iy.X7U»,
Seen :
X Cor. iv.
fEphef. vi
I*.
a/Macarius the Egyptian. lyy
Seen : From which therefore the Word of God
commands him to be Loos'd by his own volun-
tary Act -, forafmuch as every one is of his own
accord Bound faft to the Things that do appear,
that having Loofen'd and Freed himfelf from all
thefe, he may perfectly Adhere to the Command-
ment. And in that which lies conceal'd from
the outward Eye, the Soul is Hemm'd in all
round with * Mounds, Hedges, and Walls, and
Bound fall; with the Chains of Darknefs by
wicked Spirits, perfectly unable to Love the
Lord, to Believe, or Pray, as willingly it wou'd.
For ever fince the Tranfgreflioh of the Firft
Man, have we been Surpriz'd on all Sides with
a fettled Contrariety both in the Things which
are Villble, and with thofe which are Con-
ceal'd.
If any one therefore upon Hearing the Word
of God, will venture upon the Engagement,
and caff off the Affairs of this Life, and give a
peremptory Denial to the Snares of the World,
and to all the Pleafures of the Flefh : When he is
Difengag'd from thefe, then cleaving to the
Lord, and waiting his Pleafure, may he- know
that in his Heart there is a farther Struggle,
another fecret Oppofition, and another War in
his Thoughts from wicked Spirits, and yet ano-
ther Conteft fet before him. And by thus wait-
ing and calling upon- the Lord with a fteady
Faith, and much Patience, and obtaining Help
from him, he may thence Gain his Liberty with-
in from the Bands, and \ Mounds, and Fences,
and Darknefs of wicked Spirits : which are but the
* The Manufcript reads vt^inr^yy^'.
t The Printed Copies read here t{i%m. And fo did thc
Manufcript at fir ft, but by way of Amendment it reads
rgiy%oiy.
Efforts
300 The Spiritual Homilies
Efforts of our own conceaPd Inordinate Af-
fections.
But this War, through the Grace and Power
of God, may be put an end to. For of himfelf
a Man is never able to get clear of the Contra-
riety and Error in his Thoughts, the Invifible
Diforder of bis Affections, and the Stratagems of
the wicked One. But if any one is taken up
With the outward Affairs of this World, and
Intangled with variety of Earthly Fetters, and
carried away with Sinful Affections : He does
not fo much as Apprehend that there is any far-
ther Struggle, leaft of all any warm Engage-
ment, and downright War within. For it may fo
happen, that when a Man having once enter' d
the Lilts, has withdrawn and freed himfelf from
thefe outward Ties of the World, the Incum-
brances of Matter, and the Pleafures of the
Flefh, and Begun to Adhere to the Lord, empty-
ing himfelf of this World, then may he Difco-
vcr a fettled Struggle of the Affections within,
with an Inward War, and wicked Thoughts.
For unlets, as we faid Before, he Fights againff
the World and Denies it, and Rids himlelf of
Earthly Luffs with all his Heart *, and entirely
defires with the whole Bent of his Soul to
rPf.kxin\cJeave c faft to |he Lord, he never finds out the
*p/xci D^uf"lon^ of the Hidden d Spirits of Wicked-
'& ' nefs, and the fecret Attractions of Sin : But he
is a perfect Stranger to himfelf, as knowing no-
thing of his Wounds, and entirely ignorant of
the fecret Affections he Harbours within him.
And moreover he is chain' d down to Things Ex-
ternal, and Intangled with the Affairs of the
World.
But he that has truly Renounc'd the World,
and Fought, and Flung off from him the Bur-i
den of Earth, and withal Refcued himfelf from
vain
0/"Macarius the Egyptian. 301
vain Lufts, and the Pleafures of the Flefh, of
Glory, and of Rule, and the Humours of Men,
and withdrawn himielf from them with all his
Heart -, ( forafmuch as in this fo Public k Con-
flict the Lord fecretly Succours him in Propor-
tion as- he Denies the c Will of the World :) e Epkef. ii
And ftanding tail in the Service of the Lord, *-
and cleaving wholly and entirely to Him, I
mean in Body and Soul, he meets with Rcfiil-
ance, and lurking Affections, and irndfibie
Snares, a War before Unfeen, and *"he Hidden
Struggle and Combat. And thus having Be-
fought the Lord, and Received from Heaven
the f Weapons of the Spirit, wmich the BleiTea f 2 Cor.x.
Apoitle has reckon'd up, § the Breaft-plate ofgE £
Rigijteoufnefs^ the Helmet of Salvation^ the Shield \^
of Faiths and the Sword of the Spirit : Being
Arm'd, I lav, with thefe, he will be Able to
Stand agair.ji: the fecret Wilei of the Devil, in
the midft of All the h Iniquity that Threatens h i John v.
him. Which Armour having once acquir'd, 19.
with aii manner of Prayer, and Perfeverance,
ard Supplication, and Falling, and all through
Faith : He is able to carry on the War againft
Principalities, and Powers, and Rulers. And
they having overcome the Adverfe Powxrs thro'
the Co-operating Grace of the Spirit, and his
own Endeavours after Virtue, he will be
thought worthy of Eternal Life, Glorifying the
Father, and the Son, and the Holy Ghoit : To
whom be Glory and Dominion for ever ! A-
men.
VI.
Homily
302 The Spiritual Homilies
Homily XXIL
Concerning the Two-fold State of them that
'Depart out of this Life.
HEN the Soul of Man is gone out
of the Body, there is a Great Myfte-
ry Tranfacled. For if the Guilt of
Sin be found upon it, Companies of
Devils come, and Bad Angels, and
the Powers of Darknefs Sieze upon that Soul,
and Take it to their a own Lot. Neither ought
any one to think ftrange of thefe things. For
if while Living, and Abiding in this prefent
World he was Subject and Obedient, and be-
£ Rom. vi. came a b VafTal to 'them : How much rather,
}6> when he makes his Exit hence, is he laid hold
of, and Kept in PofTerTion by them?
* But that things are Thus, you may fairly
underftand from the Good and Happy Side. For
upon the Holy Servants of God there are An-
eMatth. gels c attending from this very moment, and
xviii. 10. Holy Spirits, d Encircling them round, andPre-
dpf-xxxiv-ferving them. And when they go out of the
•Luk'xvi. Bocty5 the Qu?«s of Angels take upe their Souls
' 22'. ' into their own f proper Part, into the PureEter-
fHeb. xii.nity. And thus do they Bring him to the Lord.
22. ££* \ whom be Glory and Dominion for ever!
Amen.)
1 Matth.
Xxv.4.1,
* The Manufcript here inferts Se, which all the Tranfla-
tions feem to fuppofe. , 9 \
* The Manufcript here adds * *##{* *J w x&ros «'$ T*;
Homily
of Macarius the Egyptian. 303
Homily XXIII.
As they only that are Born of the Royal
Seed, can wear the Royal and Coflly 7 ear I:
So in like manner are none allow d to wear
the Heavenly Tearl but the Children of
God.
HE Great, and Coftly, and Royal
Pearl that belongs to the Royal Dia-
dem, is Proper only for the King, and
the King only can Wear it. Nor is
it allowable for any other Man to Wear the
like. So unlefs a Man is Born of the Royal
and Divine Spirit, and is made of the Heavenly
and the a Royal Race, and the Son of God, ac- 3 Rev. i. G.
cording as it is written, As many a : Received h':m,
to them gave he Power to become the Sons of Goa1,
he can never Wear about him the Heavenly
Pearl b of Great Price^ the Image c of the Light, b Matth.
that Inexpreffible Light, which is the Lord, as x"i-4&
not being the Son of the King. For they that' Wi£d-V»-
have, and Wear the Pearl, Live together withHeb. i. »j
(Thrift, and Reign with him for ever. For lb
the Apoftle, d As we have Born the Image of the* iCor.xv.
Earthly , we floall alfo Bear the Image of the Hea- 49. \
venly.
For as the Horfe, fo long as it Grazes in the
Woods with other Savage Creatures, is under no
Subjection to Mankind > but after it is Caught,
in order to be Tam'd, they put an Heavy Bridle
on him, till (uch time as he has learnt to Walk
Ordcrlv and Rightly: Then is he Exercised by
fome Skilful Rider, that he may be farther Ser-
viceable for tJ War 3 at length do they Arm
him
304 ^e Spiritual Homilies
him for the Field with a Bread-piece, and the
other Accoutrements. Then they Hang up the
Firft Bridle, and Shake it together before his
Eyes, to Ufe him to it, and to Prevent his
* Starting. And thus being Taught by his Ri-
der he Learns to War (\ with the Enemy. For
without a Rider and a Breaft-piece) it is impoffi-
ble for the Horfe to Appear in the Fight. But
after he has been Educated and AccuftonVd, he
no fooner Scents and Hears the Alarm of War,
t y0b but of himfelf he Freely e Runs upon the Enemy,
xxxix. and merely with his Snorting Strikes a Terror
2I— *r- into the Army.
After the Self fame Manner does the Soul alfo
from the time of the Tranfgreffion, become Wild
and Untraceable, Adjoining it fclf to the wild
Beads in the Wilderneis of the World, the Spi-
rits of Wickednefs, Drudging on in the Service
of Sin. But when it has Heard the Word of
God, and is come to Believe, being Bridled by
the Spirit, it lays adde its wild Deportment and
Fleihly Wifdom, being Rein'd in by Chnft its
Rider. Then does it come to be Afflicted, and
to be Tam'd, and to be in Streights, that lb it
may be Tried to the End, that by degrees it
may be brought to a due Temper by the Spirit,
Sin Abating in it by little and little, and at lalt
Disappearing quite. And thus the Soul having
Ephef. vi.on the Breajl-plate of Righteoufnefs , and the
14—17. Helmet of Salvation, and the Shield of Faith,
fPf.xviii. an(j tne Sword of the Spirit is f Taught to
34-
* The printed Copies read *5r«?r7wv*i but the Manufcript
-J- In the printed Copies it is « jwi ju*v0*v«, &c. But the
Manufcript leaves out « w, and after woXtpeiv adds lyfi(o^%
X«&4« $ in&xT* t$ Swpyxos 'IxTrot woAe^«v «' Mirf, &C.
i Fi^ht
of Macarius the Egyptian. 305-
Fight with * her Enemies. And being Thus
A rm'd with the g Spirit of the Lord, Fights againlt * I£ xi.
wicked Spirits, and h Quenches the Fiery Darts 2> 3-
of the JVicked One. For without the Armour " EPhei>i'
of the Spirit, it comes not forth into the Line
of Battle : But Furnifh'd with the Weapons of
the Lord, whenever it Hears or Smells any Hot
Battles, itRufhes forthwith \ Leaping and with
a Shout, as it is faid in Job^ At the Voice of her
Cry, do her Enemies fall down Flat. And thus
having Born the Heat of the Battle, andObtain'd
the Victory thro' the Spirit, it carries off the
Triumphal Crowns with great ^Alacrity, and af-
ter all Reits in Peace together with the Heaven-
ly King. To whom be Glory and Dominion
for ever ! Amen.
* The Manufcript inftead of ccvto7$ reads Jutk.
f The common Reading is c* uXxXxyuxli the very Phraie
of the Ixx. in Job xxxix. 25-. But the Alexandrian Manufcript
reading tibpxlh I rendred it accordingly.
X HoMILY
-$o6 The Spiritual Homilies
Homily XXIV.
The State of Chriftians is likerid to Merchan-
dize, and to Leavening. For as the Mer-
chants heap tip their Earthly Gains together:
So do They alfo their Thoughts that are
Scatter d throughout the World. And as
the Leaven leavens the whole Lamp : So
does the Leaven of Sin Run thro* the
whole Race of Adam. But Chrifi Tuts
the Heavenly Leaven .of Goodnefs into
Faithful Souls.
Haitians are like to Merchants that
Traffick for the Greateft Gains. For
as they do out of the Earth Heap to-
gether their Earthly Gains : So do
thefe by the Help of all the Vertues,
and by the Power of the Spirit, Gather up out
of the whole Earth all the Thoughts of their
Hearts that are Scattered up and down through-
out this prefent World, which is the Greateft
and the True Merchandize. For this World
goes contrary to the World Above, and this
prefent Age ftands in direct Oppofition to the
Age Above. It behoves the Chriltian therefore,
having, # according to the Scriptures, Denied the
World, to be Tranflated and to Depart in his
Mind out of this World, (where from the Time
of Adam's Trantejreffion the Mind is plac'd and
expos'd to Snares) into the other, and with his
ill
c
1
* The Editions of Falthenius and Dr. Thntms read here ^erei.
But the Manulcript, and both the Editions of Ficus in Odavo>
ajnd in Folio, read *«/«.
Intellect
o/Macarius the Egyptian. 30?
Intellect to take up his Abode in the Divine World
Above, as it is written, a But our Conner fat ion ' Phil, Hi
is in Heaven. *•!
But this can no manner of way be Done
with Succefs, nnlefs the Soul having Denied this
World, fhall Believe in the Lord with her
whole Heart ; And the Power of the Divine
Spirit can Gather up the Heart that is Scattered
throughout the whole Earth, into the Love of
the Lord, and Tranflate the Intellect into the
Eternal World. For ever fince the Tranfgref-
fion of Adam^ have the Thoughts of the Soul
been fcatter'd Abroad, from the Love of God
into this World, and been mix'd with Material
and Earthly Imaginations.
But as AAdrii) after his Tranfgreflion, Re-
ceiv'd into himfelf the Leaven of Sinful Af-
fections, and fo by participation All that were
Born of him, even the whole Race of Adam
took a Part of that Leaven -, And ever after, fuch
was the Progrefs and Improvement of it, Sinful
Affections grew up in Men to that Degree, as
even to come to b downright Fornication and b jam. h
Uncleannefs, and Idolatries, and Murders, and *P
other Absurdities, till fuch time as Humane Rom* *■ 2i
Nature was Leaven'd with Sin. Nay, fo very
High did it moot up in Men, that they c thought c P£ *- t •
there was not fo much as a God in Being : But
they paid their Adoration to Lifelefs Stones $
nor wou'd they admit of a God fo much as in
d Thought. So e exceedingly did the Leaven d pf. x 4.
of corrupt Affections, Leaven the whole Race Rom. i,
of the old Adam ! 28-
After the fame Manner did it pleafe the Lord"*™"™'-
at his Coming, to Suffer for All, and to Pur-
chafe them with his f own Blood, and to putfRev-v-9-:
the Heavenly § Leaven of Goodnefs into Faithful g^"h"
Souls, iubdued by h Sin. And thus afterwards *itom.vtijj
X z in ia<
2o8 The Spiritual Homilies
in Proportion to the Growth and Improvement of
it, to Fulfil All the Righteoufnefs of the Com-
mandments, and All the Vertues within them,
till fuch Time as they might be Leaven'd into One
1 1 Cor.vi. by that which is Good, and become ' One Spi-
.17. rit 'With the Lord, according to the faying of
St. Paul > fo that Sin and Wickednefs cannot
reach even to the Thoughts in the Soul, that is
thoroughly Leaven'd with the Divine Spirit, as
it is faid, Charity thinketh no evil, and fo on.
But without the Heavenly * Leaven, which is
the Power of the Divine Spirit 5 it is impoffible
for the Soul to be Leaven'd with the Goodnefs
of the Lord, and to attain to Life. As on the
other hand, neither cou'd the Race of Adam
have poffibly been turn'd over to fuch a Degree
£1 Cor. v. of Sin and Wickednefs, unlefs the Leaven k of
8- Malice, which is Sin, had entred into him, and
»Aftsv. ?. is a certain Rational l and Intellectual Power of
Luk. xxii. Satan.
3- For fuppofing a Perfon to be Dreffing Meal,
and to put in no Leaven > how much foever he
may feem to take Pains, to Turn it up and
down, and to work it Thoroughly, it is at belt
but Unleaven'd Dough, and not fit for Eating.
But after the Leaven is Flung in, That draws the
whole Mafs of Meal to it felf, and Ferments it
all into perfect Leaven, as the Lord alfo liken'd
his Kingdom in the Parable, when he faid, the
* The Heavenly Leaven. The Original Word n^tyi*,-**
is much more Expreffive, as fignifying not merely Leaven,
but a Leaven of Anticipation, or PrepJJeJjion, anfwering to
what we commonly mean by Tr eventing Grace \ So alfo Be-
low the ?T£<}*v<u.iov KetKici is not barely the Leaven of Malice,
but the Preventing Leaven of Malice, if we may fo fpeak ,• that
wrong Biafs in corrupt Nature, antecedent to any Humane
A6t. in the Soul, which is commonly known in the Church
by the Name of Original Sin.
i m Kingdont
a/Macarius the Egyptian. 309
*n Kingdom of Heaven is like unto Leaven^ whicbmM^-xli'1'
a Woman took and hid in Three Meafures of Meat , }}'■■-
till the whole was Leaven* d. 2 x r
Or if we fuppofe a Man to have any Quanti-
ty of Flefli Meats by him, and after all his care
of them he can take, fhou'd neglect to Salt them
with Salt, which deftroys the Worms and Re-
moves the ill Savour •, the Pieces ftink and are
corrupted, and are Unfit for Man's Ufc : After
the fame manner do but imagine the whole Hu-
mane Nature to be Flefh or Unleaven'd Dough 5
but both the Salt and the Leaven, to be from
another World, the Divine Nature of the Ho-
ly Spirit. Unlefs therefore there be a Mixture
made, and there be cart into the Humane Na-
ture Qualified by Humility, from that World
and Country, the Heavenly Leaven of the Spi-
rit, and the Good and Holy Salt of the God-
head: The Soul cannot get rid of the 111 Savour
of Sin, nor be Difcharg'd from that Heavi-
nefs, and Unleaven'd State, that of Wicked-
nefs.
For whatfoever the Soul feems of it felf to Do,
to take Care of, and to take Pains with, Rely-
ing only upon the the bare Support of its own
Strength, and imagining it is Able perfectly to
Accomplish it by its felf, without the AfTiftance
of the Spirit, it is mightily miftaken. For that
Soul is by no means Fit for the n Heavenly "John xiv.
Places^ nor Fit for the Kingdom, that imagines \
fhe can, from and by her Single ° felf, Purifie Eph^i: "•
her felf with any Perfection and Succefs. For o job xv<
unlefs the Man, that is thus Tormented by dif- 14 16.
orderly Affections, will come to God, having— v^. 4.
Renounc'd the World, and mall Believe in 3-
Hope, and with Patience, that he fhall Receive
fome Good Thing, that does not p properly Be- ? Mark. xl
long to his own Nature, which is the Power 18.
X 3
3 i o The Spiritual Homilies
q Hofea x, 0f the Holy Spirit, and the Lord {hall i Rain
Compared ^0Wl1 uPon ^1S Sou* ^rom Above, the r Divine
wfth Life : Such an one mall neither be Scnfible of the
Pf. ixxii. True Life, nor Recover from the Intoxication
6- ... of Matter > neither will the Illumination of the
JCT- xxm- Spirit Shine out in the Benighted Soul, * or
Rom! viii. Kindle UP tne Holy f Day within it -7 neither will it
10. be Awakened out of its mod Profound £ Sleep
* joh. i. 4. of Ignorance : That thus it might come to ac-
Ephei. iv, knowledge God of a truth, through the Power
Col! iii. °^ God, anc^ the u Efficacy of his Grace.
3, 4. For unlefs a Man is thus through Faith thought
fiThef.v. worthy to Receive Grace, he is even of no ufe,
fm ... and x Unfit fur the Kingdom. And again, he that has
I4" 'Rcceiv'd Grace of the Spirit, and in no Inftance
^Ephef. iii. turns away from it 3 and does not any defpite to
ao. that Grace through Carelefnefs, or evil Practice j,
W*i l6'And having thus Fought Time after Time,
* <L! K' ^'tl^ yet not Grieve tne Spirit, he {hall be Ena-
bled to partake of Eternal Life. For as any one
fenfibly perceives the Efforts of corrupt Af-
fections, of Anger I mean, of Conciipifcence,
and of Envy, and of SluggilTinefs, and of wicked
Thoughts, and all other Abfurd Diipofitions:
So ought he as fenfibly to Feel the Grace and
Power of God in trie Vermes 3 In Love, I
mean, and Kindnefs, and Goodneis, and Joy,
and Chearfulnefs and Divine Gladnefs 5 that fa
he may be made like to, and be mix'd to-
gether with the Good and Divine Nature,
with the Kind and Holy Influence of Grace.
But the Intention, that has been Tried by the
Advances and Improvements it has made, as it
Jiad Time and Opportunity, if it be at all times
* In all the printed Copies here is *t\ which in the Manu-
fcript is omitted ; But thus rendered, the Senfe is the very
fame.
United
of Mac ar ius the Egyptian.
United to Grace, and is found Acceptable, it
becomes in Proportion to its Advancement, to
be wholly and entirely Spiritual. And thus, as
to what remains behind, being completely
wrought Holy and Pure by the Spirit, it is made
worthy of the Kingdom. Glory and Worihip
to the Father ofPurity, and to the Son, and to
the Holy Ghoft ! Jimcn.
311
Homily XXV
This Homily teaches, that no Man, unlefs
he is ftrengtherid by Chri/l, is Able to
get clear of the Stumbling-Blocks of Sa-
tan. And what they ought to T)o, that
are defirous of the 'Divine Glory. It
teaches alfo7 that through the Difobedi-
ence of Adam we were Brought into the
Bondage of Carnal Affections, from which
we are 'Deliver 'd through the My fiery of
the Crofs. It inftruEts laftly, that the
Efficacy of Tears, and of the Divine]^!
Fire is Great. 33.
Ezck. xi.
9, 20.
HEY in whom is the3 Divine Law, * Cor. m.
not written with Ink and Letters, T 3* .
but Ingrafted in the Hearts of Fiefh, Vi, 24.
thefe having the Eyes of their Mind*Rom.yiii.
Enlightncd, and being ever defirous of the 24-
Hope, n >t which is b Seen, but which is In- 2 ' N '
vifible c and Intellectual -, are Able to get clear c |0/^ xx%
X 4 of
312 7%e Spiritual Homilies
* Compare of the Stumbling-Blocks d of the Wicked one
5ri&Up£ m^not °f * thcwfetoes) but from a Power that' is
xci ,t ' e infuperable. But they that are not f Honoured
•i joh.iv.with the Word of God, nor Inftruftcd in the
4- Divine Law, being vainly Puffd up, imagine
p^m.Pare that by their own Free- Will they can cut off all
rwith 9 'Occafions of Sin, which yet is Condemn'd
Rom. iii. through the Myftcry of the Crofs alone. For
2. that Freedom of Will which is in the Power of
Man, Lies in Refilling the Devil : But not in
any Ability to maintain an abfolute Sway over
Pf. cxxvii, his Affections. For unkfs the Lord Build the
*• Houfe, faith the Pfalmift, and keep the Citv,
the Watchman hath kept awake in vain, and
in vain does he Labour that Buildeth it.
For it is Impracticable to Go upon the Afp
and the Bafilifk, and to Tread upon the Lion
and the Dragon, unleis he has firft, as far as
82Tim.ii.Man is able, g Purg'd himfelf, is Enabled by
2I- him that faid to the Apoftles, Behold, I give you
Luke x. power f0 Tread on Serpents, and Scorpions, and
over all the Power of the Enemy. For . were the
Humane Nature Able, without the Complete
Armour of the Floly Spirit, to Stand again!!
the Wiles of the Devil : We had never been
Rom. xvi. told by the Apo file, But the God of Peace fo all
20. Bruife Satan under their Feet portly.- And a-
Compare g^ Whom the Lord pall Slay with the Spirit of
g T^hn'his Mouth. For which Reafon alfo, had we
Rev.i. 16. t>een order'd Before, to Befcech the Lord 3
M ttn i Lead us not into 'Temptation : But deliver us from
j j." the Evil one. For unleis by Means of fome Su-
perior Succours, we are Delivered from the
Fiery Darts of the Wicked one, and may be
* The Manufcript here inicrts *» w<p% ewsr&i, with this
Advertifement, that thole Words were put in to fill up the
Senfe, which other wife wou'd be Imperfect.
thought
a/Macarius the Egyptian. 313
thought worthy of the Adoption : Our whole
Conversation is to no End or Purpofe, as being
far Remov'd from the Power of God.
He therefore that is defirous to be made Par-
taker of the Divine Glory, and as in a Glafs to
Behold the Form of Ch rift in the Ruling Power of
his Soul : Ought with an Unfatiable Affection,
and a Defire that is never Full, with his whole
Heart and Strength, Night and Day to Seek
Help from God in the Power of his Might -y
which it is Impoffiblc to Partake of, unlets, as
I laid Before, a Man fhall Reftrain himfelf from
the Reiiih of the World, from the Lulls of the
h Adverfe Power, which is contrary to the h Compare
Light, and the Energy of Wickednefs $ it is 1 Pet. a.
perfectly uncapable of any Good Influence, and TXI*
every way Eftrang'd from it. J °lm VU1-
Wherefore if you defire to Learn upon what
Account, we who were Created in Honour, and Hcb. ii. 7,
Plac'd in Paradife, were at laft compared to the p^aI- viii-
Be aft s that have no Under ft anding, and made like q J*'- 8
to them, having Fall'n from the immaculate Glo- pfa].' xiix."
ry : Know that having through Difobedience 20.
become Servants to Carnal Affections, we have
Shut our Selves out from the Happy Region of
the Living -, And being in actual Captivity, are
ftill Sitting down by the Rivers of Babylon -y And P&lm
becaufe we are ftill Detain'd in * Egypt, it 13 «*&"*•»*
* It may feem odd, I confefs, that our Author here fhou'd
firfl: Say we are fitting down as Captrves in Babylon, and in the
,very next Words, that we are Detain'd in Egypt. But the
candid Reader will fee that our Author fpeaks not Literally.
,And jf we look upon thefe Two Literal Captivities, the
Egyptian, and the Babylon: fly, as Typical of that fore Bondage,
which according to our Author, the whole Creation, and
Man above all, is at prefent under, Diftinguifhablc as with Re-
lation to the Body, and with Relation to the Mind : We may
pofnbly find a very Harmonious Confiftency in this feeming
Contradiction,
evident*,
314 The Spiritual Homilies
evident, that as yet we have not Inherited th
Land of Promife, that flows with Milk and
Honey. As yet we are not work'd up with the
Leaven of Sincerity, but continue on in the Old
Leaven of Wickednefs. Our Heart is not as
' Compare yet « Sprinkled with the k Blood of God. For as
24.' wi'thy^ the Snare.of Hell5 and the Hook of Sin is
1 Pet. i. 2. Stuck fait in it.% As yet we have not Receiv'd
* A£ts xx. l Gladnefs of the Salvation of Chnft. For ftill
28. t\yC m gfing of Death is deeply Rooted in us.
p^^^As yet we have notn put on the New Man, which
4*3 ^ after God is Created in Holinefs \ Becaufe as yet
with Rev. we have not ° put off the Old Man, which is corrupt
xiv. 3 .and according to the Deceitful Lufts. As yet we have
**iCor not Born rf°e p £&ag8 of the Heavenly Man, nor
xv. 5-6. been ll Conformed to his Glory. As yet we have
"Ephef.iv.not Worfhipp'd God in r Spirit and in Truth :
24- By Reafon that Sin s Reigns in our Mortal
p"co *xv Bodies. As ycc we ^ave not Beheld the # In-
49*# ' corruptible Glory 5 For as yet we are under the
^Rom.viii. Influence of the Moon-lcfs f Night. As yet we
*9-_. have not put on t the Armour of Light > Becaufe
rjoimiv. as yet we ^ave not ca^. Qg- tjie Armour, the
s Rom. vi. Darts, and the Works of Darknefs. As yet we are
1 2. not Transform'd by' the Renewing of our Minds,
f Compare becaufe as yet we are v Conform'd to this
ir*u l^d9i World in the Vanity of our Mind. As yet we
l!xxx\26.are not Glorified ll together with Chrifi, becaufe
Pial. hxii.neither have we Suffered with Him. As yet we
7- ... do not Bear x his Marks in our Body, though we
\ Ro. xm.jiave |Deen 4- -n tjie jyivrtery of the Crofs of
^rf. 2. Chrift.
uRo. viii. v M , .
17. * The printed Copies read t>ji> «>o|av m cc^oc^m, but the
J Gal. vi. Manufcript rni &g<sv t*\ u<p9xprov. The Senfe is much the
17- fame both Ways. Compare 1 Cor. xv. 42, 43. with 2 Cor-
iii. 7._n.
t Thoy we have been in the My fiery, &c. I fhould.fufoecl: the
Original Reading to have been ftv fyjoflpo', which feems to
Suit
^/Macarius the Egyptian. 315
Chrift. For as yet we live in Carnal Paffions
and Lufts. As yet are we not made Heirs and
* Joint-heirs with Chrift. For * as yet the Spi-X Ro.viii,
fit of Bondage is in us, and not of Adoption. I7*
We are not yet become the Temple of God, and
the Habitation of the Holy Spirit. For ftill we
are the >r Temple of Idols, and the z Receptacle y Ezek.
of wicked Spirits, by realbn of that our violent z *iv- 5-
Bent to Diibrderly Affections. xvi^" 2
For really as yet we have not attained to a Matt. xiM,
Simplicity of Behaviour, and a Clearnefs of Con- 4, 19.
fcience. As yet we have not been thought wor-
thy of the Sincere and Rational Milk, and the
Intellectual a Improvement. As yet the Day has a 1 Cor.
not Dawtid) nor b the Day Star Rijen in our Hearts. bxm- ! r-.
As yet we are not mix'd with the Sun of Righ- 2 et
teoufnefS) f neither have we c Burniflfd in concert c Matth. v.
with his Splendors. As yet have we not receiv'd the i<5.
Lord's d Similitude -y neither have been Partakers Mal- iv; 2-
of the e Divine Nature. As yet we are not ^IV^tiT
come the genuine Royal * Purple, nor the Le- J 9\
gitimate Image of God. As yet we have not Coloil". ui,
been f Wounded with Divine Love, neither have IO«.
we been Smitten with the Spiritual Love of the' ^€th^-
Bridegroom. As yet we have not been £ ac"Cantv S.
quainted with the h Fellowlhip that exceeds all with Pial.
Xlv. 2, j\
Suit Better with the Running Senfe of the Homily. But31** -
both the Manufcript and printed Copies ae;rcein<T, 1 have rcn- XJX: ,2*
der'd it accordingly. S.EFhd-
. , 1 1 J . IO.
* Talthenius, and after him Dr. Fritius, read in. But the*, ljQu: 2
Taris Editions both in O&avo and Folio read with the Ma-
nufcript <7<.
f The Printed Editions read all xzru rode, uvtS rwttjSf,^?*-
fB/j uKJla-iv. But the Manufcript feems moreEmphatical, viz.,
bTi ra.li; dvyctlc, civvy rrtu>vs^'^/ot.^p.
* This ExpreiTion feems to be a Cataehreftical AJlufion to
the Privilege of Royalty obtained by Chrift for us, and Pur-
chased by his Blood. See the Introduction, p. ja.
Exprcf-
£i6 The Spiritual Homilies
Expreifion $ nor had any Infight into that Pow-
er, and Peace that is Infeparable from Holinefs.
And to fay much in little we are not as yet a
1 iVct.u. 9. C ho/en i Generation, a Royal Priefthood, an Holy
Nation, a Peculiar People : Becaufe as yet we are
fMatth. Serpents, and a k Generation of Vipers.
«fc 7- But how fhou'd we be any thing but Serpents,
who are not Found in the Obedience of God,
* Compare but in that Difobedience with the 1 Serpent In-
Gen. iii. trodue'd ? Wherefore upon thefe Considerations
13. Wifd l.j anl perfectly at a lofs, how to Bewail our Mi-
tt vjrife *"elT' as ** deferves. I am entirely ignorant with
^Heb. xii'.wnivt Cries and m Tears I mall Addrefs my felf
17. to Him that is Able to Drive out the Error that
— v. 7. is in me. But how Jh all /» Sing the Lord's Song
cxPxxviiS4 in aftran£e Land? How ^al1 l Bewail ° Jerufa-
•'LaiLi 'Ism? How mail I Efcape from the Hard Bon-
i2yi6,io.dage of Pharaoh? How mall I do to leave the
1 2 Pet. ii. Filthy p Neighbourhood I am in? How mail I
r7' 8; Deny the bitter Tyranny I am under? Which
x° *' way {hall I get out of the Land of Egypt ? How
fhall I march thro' the Great Wildernefs? How
1 John iii. fhall I efcape q Perifhing, when Bit by Serpents?
14. if- How fhall I Overcome the Aliens? How fhall
compar'd j utterly Deftroy * the Nations that are within
Num.xxi. mc? How fhall I Receive the Oracles of the
9. Divine Law upon my r Tables? How mail I Be-
r2Cor.iii. Hold the True f Pillar of Light, and the f Cloud,
" 5- that proceeds from the Holy Spirit ? How fhall
■EcSv.'I Enjoy the "Manna of Eternal Delights ? How
$' 4. ' mall I Drink Water out of the Quickningw Rock ?
*Rev.ii. How fhall I pafs over Jordan, and enter into the
*7- Land of Promife ? How {hall I Behold the Cap-
v 1 Cor. x. J L
4.
Joh. vii. * The Canaanites here Alluded to were plainly Typical of
27 29. the Corrupt A fre&ions in Humane Nature which are as much
to be Rooted out in a Spiritual Senfe, as the other in a lite-
ral. Compare -Dertf. vii. z—f. with ijob.v. if, 16. Man is
here fpoken of '-as 3 little World, &c,
tain
Heb. vi.
20.
of Macahius the Egyptian. 317
tain of the Lord, whom Joftjua^ when he Be- fatt*j-l+r-
held, Fell down immediately, and Woi mipp'd ?
For unlefs by my Acquaintance with all theie, I
fhall Root out the Nations within me -y I Avail
never gain Admittance, nor Reft in the Sanctuary
of God, nor be made Partaker of the Kingdom
of Glory.
Wherefore endeavour all you can to become
the Child of God without x Blame, and to En- * Ephef. i.
ter into that Reft, whither the y Forerunner Chrift 4
is Entred for z us. Do your utmoft that your lc
Name be written in the Church in Heaven with *joh.*xiv;
the a Firftborn ; that you may be found at the z, 3.
b Right Hand of the Majefty on High. Study to a Luke x.
Enter into the c Holy Citya the Peaceful Jeru- Heb2°^i7
falem, and that in its higheft a Exaltation, where 1Jg
Paradife e alfo is. For thefe Wonderful and Blef- b Compare
fed f Patterns, you can no other way be thought Heb.i- 3.
worthy of, unlefs you pour out Tears Day and™lthRcr:
tvt- i j- 1 • i r ■ 2 7- XT- r 111.21. and
Night, according to him that laid, Every JSlight Matth. xx.
waJJj I my Bed^ and Water my Couch with my 23.
fears. For you can't but know that they ^tocRev.xxk;
h Sow in Tears Jh all Reap in Joy. Wherefore the 7» IO- . ,
Prophet exprcfles himfelf with Confidence, ' Hold'"*™;1*'
not thy Peace at my fears. And again, k Thou haft * Gal. "iv.
pit my Tears (in * thy Sight) even as in thy Pro- *6>
mife. And elfewhere, l My Tears have been my Meat \ R(7-"-.7-
Day and Night. And in another m Pfalm^ I have e *vm"
mingled my Drink with Weeping. For that Tear%Y£. vi. 6.
that is Really Shed out of much n Affliction and An- h Pf.cxxvi.
guiflo of Heart in the Acknowledgment of the. $*•
Truth, and the ° Burning of the Bowels, is the' pf-xxxix-
very- Food of the Soul made out of the HeaveiHkp£M.$j
ly Bread : which Mary partook of in a more1 Pf.xlii. 3"
raPf.cii.o.
* So Talthmus, and the Folio Edition, viz* c* e\ff< <•«. n iCor.ii.
Which however both the Edition of Morelius, and the Ma- 4* 'm
nufcipt omit. Compare the LngM) Tranflations of this°— "xi'2^'
FfaU
Emi-
3 1 8 The Spiritual Homilies
• Eminent manner when {he Sat at the Feet of
our Lord5 and Wept, # according to the Testi-
mony of our Lord Himfelf. For, faith he, Mary
hath Chofen that good fart , which JJoall not be
'Taken away from her. O thofe Pretious Pearls
that Drop in the Fall of BlcfTed Tears ! O that
» if.xUu 8. Upright and Obfequious Attention ! O the ' Man-
* Deut-2 lincfs and k Wifdom of that Mind ! O the » Sharp-
nCxlix.l. ne*~s °** t^ie Spirit of the Lord of Love ftrongly
carried out towards the unfullied Bridegroom!
O the Sting of Defire in the Soul for God the
"JfJxiLjr, Word! O the clofe Union of the m Bride with
the Heavenly Bridegroom !
Imitate this ( O my -f Soul) as a Son, imi-
tate this, looking after nothing elfe, but Him only
J Luk, xii. who faid, n I am come to fend Fire on Earth,
49- which I wou'd # it were already kindled. For this
Burning of the Spirit it is that Kindles up new
Life in the Heart. For which reafon is this Im-
material and Divine Fire us'dto Enlighten Souls,
and to Try them as the Pure Gold in the Fur-
nace, but to -\ Confume Sin as Thorns and Stub-
°Deut. iv. ble. ° For our God is a Confirming Fire, in Flam-
„ l4" •• *"#£ Fire taking Vengeance on them that knozv not
zq, God, and Obey not his Gofpel. This very Fire
2ThcfTi. 8. exerted it felf in the Apoftles, when they p fpoke
pAasn. with Fiery Tongues. This very Fire it was that
3> 4-
* The Manufcript inftead of «£?* reads »«7«*
f All the printed Copies read here wc, tskvov, and fo does
the Manufcript in the Margin ; but in. the running Text it
reads u tUvov Agreeable to this are All the Vernons. But not
knowing how to Reconcile the Syntax any other way, I have
put in (O my Soul) to Agree with «.<po*a<r*
Dan. Hen- * The printed Copies read all 9 nh eLvfoB-v. And Hein~
liiExerc.t.^ thinks it probable that the True Reading was « *>h *n$&*i,
§.adL.xn. But the jyjanufcript here inftead of >$ riS-s^a *, reads «&*«»«/.
Fo! d 1 7 1 * "1" T^e Manufcript rea^s <P<»V£™ and *v«A/Vx«v , which
Lujo-', Bat. fccms more uniform.
1639* having
a/Macarius the Egyptian. 319
having Diffused its Luftrc round St. Paul, by a
Voice cnlightned his Mind indeed, but Darkned
his outward P Sight. For neither was he fenfiblcp Adhix.3;
of the Force of that Light without the Body. 4»y»8, 9.
This very Fire was Seen by Mofcs in the 1 Bufh.iE.voJ.iii.
This very Fire in the Form of a Chariot fnatch'd 2.
away r Elijah from the Earth. In quell: after A<as vii*
the Influence of this Fire it was that the BlelTcdr 2l|i°'
David (aid, f Try me, O Lord, and Prove me, Try \i lfm
out my Reins and my Heart. This very Fire In- fP£xxvi.
flam'd the Heart of t Cleopas and his Compani-t 2-
on, as our Saviour was Talking to them after the *****
Refurrection. Whence alfo both the Angels
and Miniftring Spirits partake of the Brightnefs
of this Fire, according to what is (aid in Scri-
pture, u who maketh his Angels Spirits, and hisnV£. civ. 4.
Miniftcrs a flaming Fire. This fame Fire burns Heb.1.7.
up the Beam w in the inward Eye -> Reftores the w Matth*
Mind to its Purity, that fo upon Recovering
its Native Power of Seeing, it may Inceflantly
Behold the Wonders of God, according to him
that faid, x Open thou ?nine Eyes, that I may Be- x Pf.cxix.
hold wondrous things out of thy Law. This very JS.
Fire therefore is that which puts Devils .to
Flight, and Takes away Sin, is the Sovereign
Power of Railing the Dead to Life, is the
Energy of Immortality, is the Illumination of
Holy Souls, and the Support of the Rational
Powers. Let us Pray v this Fire that it wou'd j^ the
come to us alfo, that we walking at all times in dlvTvem
the z Light, may never, no not for a Moment, Creator in
Dafh our a Feet againft a Stone : But as Lights thc °rdi-
Jhining in the IVorld, may b hold forth the Word ^y^tionOf-
EternalLife; that enjoying the good things orV,u}^
c God, we may reft with the Lord in Life, Gio-TfUci.u*
rilying the Father, and the Son, and the Holy Mattiv.6.
Gholt. To whom be Glory for ever ! Amen. phlL "•
Tf.lxxxiv.
Homily n.
$zo The Spiritual Homilies
Homily XXVL
Concerning the Truth and Excellency, the
Ability, and Operation of the Immortal
Soul i And h&w, it is tempted by Satan,
and Obtains ^Deliverance out of Tempta-
tions. Bat it cmtains fome Queftwns full
of very much Inflru£iwn.
HfO N't you, my beloved Brother, (lightly
Regard the Intellectual Nature of the
Soul. ; The Immortal Soul is a VefTel
of Great price. See and Obferve how
Great the Heaven is and the Earth, and yet God
sEccxxiv.took not any Great Complacency in a them :
? 8. -gut jn Thee only. Behold thy own Worth and
High Defcent -y That the Lord fhou'd come on
b Heb.ii.y. an Embafly, and that not by b Angels, but in
*-tLLl. his own c Perfon, on purpofe to Recal thee
i Luk> XVo that had ft been d loft, and e wounded, and to
24. Reftore to thee the Original f Formation of
•— x. 30. Adam in his Purity. For Man was Lord of All,
1 2 Cor' v* from Heaven above to the Depths Beneath, and
Rev7xxi. a Difcerner of the AfFe£tions, Averfe to De-
. ^. vils, and Pure from Sin ( the * Image ) % and
Joh.iii. 3-Likenefs of God. But thro' the Tranfgreftion
■Gcn.i.26.washe Fallen, and Wounded and Dead. For
Satan has Spread a Mift over his Mind. In one
refpect he is Thus j and in another he Lives, and
Difcerns, and has a Will.
* The printed Copies all read #x*x*/. Inflead of whicJi
the Manuscript reads much better eixw.
Queft. Is
0/"Macarius the Egyptian. 311
Qiieft. Is not the Natural Concupifccnce Rooted
out by the corning of the Holy Spirit, together with
Sin ?
Anfiv. I faid Before, that Sin is Rooted out
under one -> And that Man receives the Original
Formation of Adam in his Purity. Thus * verily
thro' the Power of the Spirit, and the Spiritual
Regeneration, he comes up to the Degrees of
the Firit Adam, and is made h Greater than * Compute
Him 3 For he is Deified. i Cor. xv*
Quell. Whether Satan islet loofe to a certain *& w^ ,
Degree, or makes War as he pleafes ? L^ \l\\%
Anfw. His AfFault is Level'd not only at Chri- 13.
flians, but at Idolaters alfo, and indeed upon the
whole World. If therefore he were permitted
to War at Pleafure, He wou'd put an End to
All. How fo ? Why, Becaufe This is his Bufi-
nefs, and his Defire is This. But as the Potter
puts his Veftels in, and Heats the Furnace gently ^
not overmuch, left being Bak'd above Propor-
tion they fhou'd Crack } nor yet Lefs, left be-
ing Under-done, they fhou'd come to nothing :
And if the Silver-Smith and the Gold-Smith put
on Fire by Rule > For if there is more than
enough, the Gold and Silver is melted, and be-
comes like Water, and is loft : And if the Mind of
Man has Skill enough to Proportion his Burdens
to his Beaft, even to a Camel, or any other Ani-
mal, fuitable to the Strength they have to Carry :
How much more does God, who f knows the
Capacities of Men, { Loofen the Reins of the ' t Cdr. x.
Adverfe power in different degrees ? SJ«
But as the Earth, tho' it be but One, is in One
part Rocky, and in another Fat Soil > And one
* The printed Copies read Jr^, but the Manuscript vr*?.
f All the printed Copies reads Sfc. The Manufcript indeed
reads ucy but becaufe xi(&> follows, and not a ta><, 1 prefer^
the Reading of the Printed Copies.
Y part
322 The Spiritual Homilies
part is Fit for Planting the Vine, but another
again for Sowing Corn and Barley : So is there
as great a Difference in the Hearts, and Wills of
*iCor.xii. Men. So alio are the k Gifts that come from
4—7' "-Above, Dillributed accordingly. To one is gi-
' — ver.8.ven the Miniftration of ] the Word j But to
m -ver. i o. another the m Decerning of Spirits ; to a third,
■— ver. 9. the Gifts of n Healing. For God very well
knows any one's Ability to Difpenfe •, And accor-
dingly does he Bellow his feveral Gifts. In like
manner alfo with refpecl to Battles, in the fame
Proportion as any one is Able to Receive and
Suftain the Fight, fo far is the Adverie power
let Loofe upon him.
Quell. Does he that has Received the Divine
Power ■, and is in fame me a f lire Alter* d by it ^ continue
Still in the Nature he had Before ?
Anfw. That the Will, even after the Recep-
tion of Grace, may be Tried, which way it In-
clines, and to which it gives Confent, the Na-
ture Remains the very fame it was : He that was
Hard, continues in his Hardnefs, and he that
wTas Light in his Levity. But now and then it
happens, that an unlearned Perfon is fpiritually
Regenerated y and Chang'd into a Man of Wif-
dom : And hidden Myiteries are made known
to him, when yet in his own Nature he is
Rude as Ever. One that is naturally of an Au-
ftere Difpolkion, gives up his Will to the Ser-
vice of God, and God accepts him : But Hill
his Nature Retains its former Aufterity, and God
is pleas'd to Delight in him. Another, is of an
Obliging Carriage, Candid, and Good. He alfo
Religns himfelf to God y And the Lord accepts
him indeed ; But becaufe he Pcrfilts not in good
works, he delights no farther in him. For in-
deed the whole Nature of Adam is Changeable
into Good, and into Evil : Capable of Evil it
is
a/Macarius the Egyptian. 313
is true, but if* it fo pleafe, without bringing to
Effect or Finifliing any Thing.
As in Parchment that is written upon, you
have put down what you had a Mind to, and
again have Blotted it out •, for the Parchment
receives all Manner of Writing : Jult fo is it
with the Man of an Hard Difpoiition ; He has
given up his Will to God, he is Converted to
that which is Good, he has found Acceptance
with God. For God, that he might Manifefl
his Bowels of Companion, Receives All, every
Manner of Will, without Diitindtion. What-
foever City the Apoftles went into, they made
fome c Stay there -, And of thofe that were 111, ' Mattfu *«
fome they Cur'd, but others they did not. But II-
thofe very Apoltles had a Mind however, to Afts xvm*
Raife all their Dead to Life, and to Recover the
Sick to their Health again, but that they had not
entirely their own Will. For it was not Per-
mitted them to Do whatsoever they wou'd them-
felves. In like manner even Pauly when Appre-
hended by the Heathen Ruler, wou'd the Grace
of God have given leave, had broke through the
Ruler's Guards and the Wall, being a Man that
had the Spirit. But he is let down by Means
of a d Balket. But what becomes of the Divine d a&s it,
Power then, that was Prefent with him? Why, */•
Thefe Things were Done by a particular Dif-
penfation, that in fome Cafes they fhou'd Do v
Signs and Wonders : But in others not be Able,
that fo in all thofe Inilances the Faith might
clearly be feen both in them that Believ'd not,
and in the Faithful, and their Free Will put to
the Trial -, and that it might appear whether
fome were Scandalized at their Infirmities, or not.
For fhou'd the Apoftles have Done all they had a
Mind for, they wou'd with an High Hand have
Drove Men to the Worfhip of God by Mira-
y 2* 1 cuious
324 The Spiritual Homilies
culous Signs, and their own Free Will. And
then there wou'd be no more either Faith or
RorTTx! Infidelity. For e Chriftianity is a Stone of Stum-
32, 33. bling, and a Rock of Offence.
with But what is written of Job, How Satan *
Matt. xm-Begg'd him, is not without its weight. For
11 ' without a particular Permiffion, he cou'd not of
himfelf Do any Thing. But what faith the De-
Job ii. y. vil to the Lord ? f Give him but into my Hands,
and -f he ivill Curfe thee to thy Face. Thus
even at prefent Job is the veiy fame, God the
fame, and the fame too is the Devil alfo. The
very Moment therefore that Job obtains the Di-
vine Help, and is Ready in Mind, and Warm'd
with Grace, does Satan defire him, and fays to
Job 1. 9 t|ie Lqj.^ Becaufe you Succour and Support him,
he ferveth you. But do.you Relinquijh, and De-
liver him to me, and he ivill Curfe thee to thy
Face. What remains, but that Grace, fince the
Soul is Comforted by its Prefence, withdraws
it felf, and the Soul is Deliver'd over to Tempta-
tions ? The Devil therefore cometh, bringing on
Endlefs Mifchiefs : Defpair, Renunciation, wick-
ed Thoughts, Afflicting the Soul, that fo he may
take her off, and Alienate her from her Hope in
God.
But the Soul that is Wife, in the very midft
Jobxxvii.of Calamities, and Affli&ion, never Defpairs :
But what it Holds, it Holds faft j And how
much foever fhe may Bear through the Num-
-""^"•^•berlefs Temptations brought upon her, flill her
Words are, 'Though I fooiCd ev'n Die, yet will I
not let him Go. And if the Man holds out to
* That is, Tempted him, fay fome. See Heinfii Exercita-
iwnes Sacra, in Nov. Teft. Cap. xix. p. 193.
f The Printed Copies read all, r, #&. But the lxx. « uv
which is fbllow'd in All the Verfions. The Manufcript
directs to read however in the Margin « <^, though in the
running Text it agrees with the Printed Copies.
the
0/Macarius the Egyptian. 315
the End, Then doth the Lord Begin to Argue
the Cafe with Satan, you fee how great Evils,--'"-!'
and Afflictions thou haft brought upon him, and he
hath not hear hied unto thee, but Me he Serves,
and Me he Fears. Then is the Devil all over in
Confufion, and has Nothing further to Reply.
For as to Job's Cafe, had he Forefeen that, tho*
he fhou'd Fall into Temptations, he wou'd Bear
up againft them, and not be Worfted : He
wou'd never have been fo Importunate for him,
to Prevent his own Difgrace. So alfo at this
very Time is Satan Confounded at^ fuch as En-
dure Afflictions and Temptations -y And Repents,
as having gain'd no Ground. For now does the
Lord begin to Take him up, Lo, now I have
yielded to you, and permitted you to "Tempt him :
Have you been Able to do any Thing ? Has he
at all hearkned unto you ?
Queft. Does Satan know all a Man's Thoughts
and Dejigns ?
Anfw. If one Man is much with another,
and Knows his Concerns j And you that are but
Twenty Years Old, are yet Acquainted with
your Neighbour's Circumitances : Can Satan
that is conftantly with you, from the firft Mo-
ment of your Birth, not know the # Workings
of your Mind? For he is now ~\ Six Thoufand
Years Old, and we don't fay that he knows
what a Man will do, before he Tempts him.
The Tempter begins his Temptation, but does
not know for certain, whether the Man Re-
gards him, or Not, till the Soul deliver up its
Will to him for a Vaffal. Neither again do we
fay that the Devil is Acquainted with all the
* The Manufcript for Xeyto-^^ reads StecXoyiru*;.
f Concerning this Paflagc about the Devil's Age, fee the
Introduction, Pf2-
Y j Thoughts
2 6 , The Spiritual Homilies
Thoughts and Defires of the Heart. For as a
Tree fuppofe that has manv Branches and feve-
ral Arms ( J Tzvo or "three Branches of the Tree,
a Man may keep fafi hold of. So alfo the Soul
has many Branches and many Members.) Some
Branches then of its Thoughts, and Dehgns
there are within reach -y and them Satan lays
hold on. But other Thoughts and Dcfigns
there alfo are, which Satan has No hold of at all.
For in one Inftance the Sinful Part Prevails in
the Springing up of our Thoughts ; In another
again, the Rcafoning of Man maintains a Great
Superiority : Receiving from God Succours and
Redemption, and Bidding Defiance to Sin ; In
fomc Things he is MaflerVi, and- in fome
Things his Will is his own. For there is a
Time when he comes to God with Fervour.
And Satan knows it, and fees that he is Acting
againit him > neither is it in his Power to keep
him from it. How fo? Why, Becaufe he has
a Will to Cry to God, he has withal the Na-
tural Fruits of that Will, to Love God, to Be-
lieve in him, to Seek Him, and to Come to
Him. For even in Things that fall under the
Eye, the Hufbandman Works the Earth. ( But
though he even does fo, he ftands in need of
Rains and Showers from Above. For unlefs it
Rains from above, All the Pains the Hufband-
man has been at, Turn: in the Event to no manner
of Account}) So alfo is it in the Spiritual Hus-
bandry, nothing is ever Concejv'd without Two
Perfons. A Man ought therefore of his own
free Motion to Cultivate the Earth of his Heart,
and to take true Pains with it. For God re-
quires Labour, and Wcarincfs, and Working
J The Manurript here inferts xgog Aoy«v ^o n
on
o/Macakivs the Egyptian. 327
on Man's Part. Bat unlefs the Heavenly Clouds
are Seen over Head, and the Showers of Grace >
what the Hufbandman has done with all his La-
bour, fignifies ju(t Nothing.
But the True Sign of Chriilianity is This,
for a Man, when he has taken never fo much
Pains, and done never ib many Acts of Righte-
oufnefs, to demean himfelf as if he had done jurt
Nothing, and tho' Failing, to Say / have * not
Failed-, And when he has been at Prayers, /
han't been Praying that I knozv of > Having c^n*
tinued fome Time in Prayer, / have not been
Jo long at it -y and even at this very Time am Ibutjuft
beginning to Exercife, and to take fome Pains with
my [elf. Though with God he is Righteous,
yet ought he to fay, I am not Righteous, neither Phil. Hi. o,
do I take Pains, but every Day am I Trying to 13.
Begin. But every Day ought he to have the J J0*1-*'^
Hope, and the Joy, and the Expectation of the
Kingdom and Redemption that are coming on,
and to fay, if I have not met with my Redemption
to Day, yet to Morrow flo all I be Redeemed. For
as he that Planteth a Vine, Before he even un-
dertakes the Trouble, conceives within himfelf
fome Joy and Hope; and he Sketches out before-
hand the Vineyards in his Mind, and Computes
the Income, when as yet there is no manner of
Wine, and thus he enters upon his Labour. For
Hope, and Expectation make him very readily
fubmit to Labour -y And So long is he at con*
fiderable Expences out of Pocket. In like man-
ner both he that Builds an Houfe, and the Hus-
* This PafTage is to be under/food with a Grain of Salt.
The Author here only Alludes to our Blefll-d Lord's Ruic,
Matth. vi. 3. not to let our left Hand know what our right Hand
doth, m OppOj'tw to the P/oud 'Bobbin* of the Vain- glorious
Harifee. Luke xviii. 1 1, iz. and Inculcating the Necelliiy
of Humility.
Y 4 bandman,
328 Tloe Spiritual Homilies
bandman, are firft at no fmall Charges in Hopes
of the growing Gain. Juit To in the Cafe before
us, unlefs a Man has in view this Joy and Hope,
/ am certain of Redemption, and Life hereafter,
* Matth.xi. he is not Able to Bear Afflictions, nor any S
Gal*0* Burden, or the narrow Way. For Hope and
'- ' "'Joy being prefent make him to Labour, and
Bear Afflictions ( and to * 'venture upon the Bur-
then, and the narrow IVay)
But as it is no eafie Matter for a "f Brand to
get out of the Fire -, fo neither for the Soul to
Efcape from the Fire of Death* .without a great
deal of Trouble. But generally fpcaking, Satan
fuggefts to the Soul, as it were under the inew
[•2C0r.xi.0f good h Thoughts, that from this you may
J4« pleafe God, and underhand gains it over to
trifling Matters, and very fpecious Defigns, and
flie thus Infenfibly fedue'd, knows not how to
difcover the Cheat $ And thus doth fheFall into
the Snare and Deffruction of the Devil. But
h Cor. x. the mo ft Succefsful * Weapons of the Chriftian
4- Combatant are thefe, viz. To Pierce directly into
his own Heart, and there to make War upon
kMatt.xvi. Satan, to k Hate himfelf, and to Deny his own
, p4' •• Soul, to be l Angry with it, and Rebuke it,
1 IX ' 'to Refill his Inherent Lufts, to Struggle with
his Thoughts, and to Fight with himfelf.
But if you keep your Body from Corruption
and Fornication outwardly, and yet within have
been guilty of Adultery and Fornication in your
Thoughts : You are an Adulterer before God,
neither have you gain'd any Advantage by having a
Virgin-Body. For inftance, let us fuppofe the Cafe
* Thcfe Words are only in the Printed Copies, in the Ma-
nufcript they are omitted.
t falthemw, and aft;er h;m Dr. Tritius read SaXai, but the
Manufcript, and Zichs both in his OcJaiq an$ Folia Edit<
reads ft*Acy.
Of Or
a/Macarius the Egyptian. 329
of a young Woman •> and a young Fellow by Fraud
and "Wheadling to Corrupt her : She is ever
after the Averlion of her Hufband, became flic
has been an Adultrefs. Even fo the Soul, In-
corporeal as it is, by Holding Communion with
the Serpent that lurks within, the wicked Spi-m .
rit, goes a Whoring from m under her God. °2eaiv'
*As it is written, n ivhofoever looketh on a Woman n Ma
to Lufi after her^ hath Committed Adultery with
her already in his heart. For there is a Whore-
dom, which is Compleated in the Bodyj And
there is a Whoredom alfoyof the Soul in Com-
munion with Satan. For the felf-fame Soul is a
Partner and Sifter either of Devils, or of God,
and the Angels. Arid if afterwards me Com-
mits Adultery with the Devil, {he is no Way
fit for the Heavenly Bridegroom.
Qiieit. Does Satan ever lie ftill^ and is Man
Freed from the War ? Or has he the War upon
his Hands as long as he lives ?
Anpuu. Satan at no ° Time remits the War. ° Compare
As long as any one lives in this World, and Job i. 7.
wears Flefh, he finds the War OfTenfive. But with
when the Fiery Darts of the Wicked one fiatl^'pSd'
P be Quenctid, what then is there that Hurts the Xcl~
Man ? Though Satan even comes to a i Reckon- p Eph. vf.
ing, there is a certain Friend of the King, and l6-
he Prefers a Bill againft the Adverfary. Since ,z^m*
therefore he has the King to Favour and Be- U *
friend him, one that actually gives an Helping
Hand, he receives no manner of Damage. For
when a Man has pafs'd through all Orders and
Degrees, and is become the King's Friend, can
he after that be Liable to Injury from any
one ?
* The Printed Copies read *J luic the Manufcript *V,
To
330 The Spiritual Homilies
To Argue from what is Vifible, there are Cities
that receive Gifts and Corn from the Sovereign.
If therefore they miniltcr any little matter to
him, they are no way Damag'd: Since they Gain
and Receive Co Conliderably of the King. Thus
ChriiHans alio, tho' the Enemy even makes War
upon them, have Betaken themfelvcs however
before-hand to the Divine Being, and Put on
Power and Peace from on High 3 and are in no
further Trouble about the War.
For as the Lord took on a Body, leaving
All Power and Principality Behind : So are Chrii-
tians alfo Cloath'd with the Spirit, and are at
Reft. And tho' War arifeth from without, Sa-
tan Strikes it is true 5 But they are inwardly
Fortified with the Power of the Lord, and are
no more Concern'd for Satan. Juft 10 when he
'Matth.iv. Tempted our Lord in the r Wildernefs, forFor-
*> 2. ty Days: What real Hurt was it, that he cou'd
Outwardly approach his Body ? For within was
God. In like manner even ChriiHans, tho' Out-
wardly they are Tempted : Yet Inwardly are
they Fill'd with the Divine Nature, and fo No-
thing injur'd. Thefe Degrees if any Man attain
'Ljoh.iI. f, to, he is Come to the f Perfect Love of Chrift,
'Ephef.iii.ancl to the c Fulnefs of the Godhead. But he
l9' that is not fo, ftill Inwardly Retains the War.
He is one hour RefrenYd in Prayer, and another
is he in a State of Affliction and War. For fo is
the Will of the Lord -, Becaufe he is as yet but
an Infant, he Trains him up to the Battle. And
there Spring up in him Two Perfons, both Light
and Darknefs, and Reft and Affliction. They
Pray now in Quiet, and the next hour are they
in great Diforder. Don't you hear what St. Paul
fays, ^Tho' I have all Gifts j tho" I give my Body
viCor.xiii.^0 be Burn" d -y tho'* I [peak with the Tongues of
z""3- Angels^ and have not Charity^ I am nothing. Be-
cauft
a/Macarius the Egyptian. 331
caufe thcfe Gifts are but as Inducements -y and
they that take up with them, tho' in the Light,
yet are but Children. For many of the Brethren
have come to thcfe Degrees, and had the Gifts
of Healing, and Revelation, and Prophecy : How-
ever not having attain'd to perfect Charity, in
which is u the Bond of Perfeclnefs, the War" Col. iii.
came upon them, and They thro' Neglect Fell. x4-
But if any one comes up to Perfect Love, he is
for ever after Bound and Captivated by Grace.
But if any one make but fmall Advances towards
this Degree of Love, and come not within
the Reach of its Chains, fuch a one is ftill in
Bondage to Fear, and to War, and to Fallings
and unlefs he be well Guarded, Satan lays him
Flat.
For thus have many Gone off from the Grace
Beflow'd upon them. They imagined they had
Obtain'd Perfection, and laid, JVe have Enough,
IVe want Nothing. But the Lord neither has an
End j neither can he be Comprehended. And
they that are Chrifcians, dare not fay, we have
Comprehended Him : But they are Humbled
Night and Day. In the things we daily See,
Learning is by no means brought to Perfection.
And yet no Man knows this, but the Scholar
that has had a tolerable Infight into Letters. So
alio here God is neither w Comprehended, norw2Ef.iv.
x Meafur'd by any but thofe who have Some \}:
>' Talte of Him, whom they have Receiv'd \TTv~ "-
and they freely own their Weaknefs. Let any y g
one that has no great matter of Learning go in- y Ephci:
to a Village, where no Perfons of Education iti. 1 8.
are, and this Diminutive Scholar is by them Cried
up, becaufe they are Peafants, and uncapable of
paffing any Judgment. But this very fame Per-
fon that has fuch a fmall Acquaintance with
Books, if he goes into a City, where Men of
Eloquence
33 1 The Spiritual Homilies
Eloquence and Learning are, he dares not t>e
Seen, or to Open his Mouth in their Company.
For to real Scholars he appears a very Ignora-
mus.
Queft. Suppofe a Man in an Engagement, and
to carry two Perfons in his Soul, the one of Sin,
and the other of Grace -y and he is Removed out of
this World: Whither does he Go, there being two
different Sides that have faft Hold of him ?
Anpw. Why, what place foever his Mind is
Bent upon, and where his Love is Fix'd, thither
does he Go. Only, if War or Affliction come
* Job ii. o, upon you,you ought to z Contradicl,and to Hate it.
io. por that the War fhou'd come upon you, is no
fault of yours 5 but to Hate it, is incumbent on
you. And then does the Lord, beholding your
Mind, that you Struggle all you can, and Love
him with all your Soul, Separate Death from
your Soul in an Hour's Time (for that is no
hard thing for him to do) and then he takes you
• Compare into his own a Bofom, and into his b Light. In
John i. 1 8. a Moment's Time does he Snatch thee away
with xiv. £-rom the c Mouth 0f Darknefs, and in the fame
bjT^vjInftant art thou a Tranflated into his Kingdom.
16. for with God all things areEafie in a Moment's
.cPf.lxix. time, provided you have a Love for him. For
<ry.' ■ Godftandsin e need of Man's own Endeavour be-
■ Compare cau^e tne Soul Aflbciates, with the Divine Na-
Matth. ture.
xxiii. 37. And as in the Parable of the Hufbandman we
with. have fo often mention'd, that after he has La-
*COT,VI,1,bour'd, and Cart his Seed into the Ground, he
ought to Receive the Rain alfo from Above.
' £ec. x. 1 . For unlefs the f Clouds appear, and the Winds
Blow, the Labour of the Hufbandman fignifies
juft Nothing. For the Seed lies Uncover'd. Ap-
*Jato.v.7,v>iy This to the s Spiritual Huibandry. If a
ManRefts in his cwnWork only, and Receives
no*
of M a c a r i u s ^ Egyptian. 333
not fomething Foreign to his own Nature, he
can never Render to the Lord h Fruits worthy oPMat.xxi.
Him. But what is the Work of Man? Why, 4»-
to bid ' Farewel, and tok Go out of the World,5 Compare
to Continue in Prayer, to 1 Watch, to LoveLukexiv-
m God, and the n Brethren. This is his Proper Ma^'
* Charge. But if he continues on in his own \ 2g.
proper Working, without once Hoping to Re-Jam.iv.4.
ceive fomething befides -, And the Winds of thekHeb-xili-
Holy ° Spirit do not Blow upon him, and un-,c J3.'
lefs the Clouds appear, and the p Rain comes x pgt# \Y[
down out of Heaven, and Bedew the Soul, the 7.
Man can no way Render to the Lord Fruits mMat.xxii.
worthy of Him. For it is written, <i that ^nj^Z'j
Hufbandman when he obferveth a Branch that *tu "
beareth Fruity he Purgeth it that it may bring— .tin 1*7.
forth more Fruit 5 but that which beareth #0^° Compare
Fruity he Rooteth outj and Delivers it up to &?Johni1!*8-
Bum'd. But this is* Man's Duty, that whether ^^
he Fafts, or Watches, or Prays, or doth anyA&s ii. 2.
thing that is Good, he Afcribe it All to thepp£ Ixxii.
Lord faying This, Unlefs God had Strengthened ' *?•
we, I cou'd neither have Fafted, nor Pray' d, ^'qjohnxv/
Left the IVorld. And Thus when God beholds 1,2,$/
your Good Intention, that you Afcribe to God,
All that is yours which you do by Nature \ He
on the other Hand Grants to you what properly
Belongs to Him, Things Spiritual, Divine and
Heavenly. But what are They ? The very
Fruits or the Spirit, Joy and Gladnefs.
Queft. But Jince the Natural Fruits are like
thefe. Love, Faith, and Prayer : Explain to us
the Difference how it is with the Natural Fruits^
and how with the Spiritual.
.
* 'Ttf-o^'wv, which is in all the Printed Copies, the Ma*
nufcript here omits.
f The Manufcript here infer ts for Uvt#, iaU.
Jnfiv.
334 ^°e Spiritual Homilies
Anfw. The Things which you your (elf Do,
are Good indeed, and Acceptable with God, but
not Pure. For initance, you Love God, but
not Perfectly. The Lord comes, Giving * you
the Love which is Unchangeable {and -^Hea-
venly. You Pray naturally but with Diftrac-
tion and Multiplicity of Thoughts.) God giveth
you the Pure Prayer in Spirit and in Truth.
In Things that fall under the Eye, the Earth
for the mofl Part, of it felf produceth Thorns,
But the Hufbandman Digs, Works the Ground
carefully, Throws in the Seed. Yet the
Thorns, though not Sown, Shoot up, and
Multiply. For after his Tranfgreflion was it
Gen. iii. faid to Adam, Thorns and Thifiles Jhall the Earth
1 8. bring forth unto thee. Again, the Hufbandman
** Takes Pains with the Ground, and Diggeth
up the Thorns, and yet they Multiply afrefh.
Take this in a Spiritual Sente. For after the
Tranfgreflion, the Earth "j-f of the Heart brings
forth Thorns and Thiftles -, Man Cultivates,
and is at fome Pains with it y And yet the
Thorns of Wicked Spirits come up. After this
Rom.viii.the Holy Spirit itfelf Helpeth Alan's Infirmities,
26. and the Lord cafteth into the very Ground of
the Heart the Heavenly Seed, and Tilleth it.
Though the Seed is Sown, yet Thorns and
Thifiles ftill Spring up. Again the Lord him-
felf and Man Till the Ground of the Soul, and
### yef the Wicked Spirits and Thorns abound
* The Printed Copies read all ^'<W<y, but the Manufcript
*l$X$ O-QJ.
f Thefe Words are not in the running Text of the Manu-
fcript, but added in the Margin.
** The Manufcript for £W©»« reads I^^h.
ft The Manufcript omits \%% which is in the Printed Copies.
*** The Printed Copies here read firf*. which agrees I
confefs very well with Luke xi. 29. But the Manufcript
reads eu 7*, which in Writing may eafily be join'd into sV?*.
There,
<?/ Macarius the Egyptian. 335
There, and even grow up again, till fuch Time
as the Summer comes, and Grace Abounds,
and the Thorns fhall wither away with the
Heat of the Sun. For the Sin accompanies
Nature, yet does it not * fo far Lord it
over her, -\ nor docs it even Bear the Sway.
For the Tares may Choak indeed the tender
Blades of the Corn. But when the Fruits have
been Hardned by the Approach of the Sun, the
Tares do the Corn no Harm. For if there
happen to be Thirty Meafures of pure Corn :
-f"T yet is there a mixture of Tares to be Seen,
fomething lefs than a Quart. For 'tis in a man-
ner Loft through the Abundance of Corn. So
alio in Grace 5 where the Gift of God, and his
Grace abounds in Man, and he is Rich in the
Lord -y Sin though Prefent in Part, can never
much Hurt the Man , neither has it any Force
upon him, or Sway with him. For the coming
of the Lord, and the r Provifion for it were r Compare
therefore Appointed, that he might fet them Hai xL j.
f Free that were Enflav'd by Sin, and become ""ft , .
Obnoxious, and Brought under by it, and make ^ 6
them c Victorious over Death and Sin. The Luke Vii.
Brethren therefore ought not to think it ftrange, 29* 3°-
if they are Afflicted by fome in order to be ! ComPare
Refcued from Sin. ^ 1V*
For in Old Time Mofes and Aaron, when they jQhn 'vii/.
had the Priefthood in their ## own Hands, En- $o\
dur'dClCor-xv'
* _, ,,. , . „ , ,.,. . • Rom. vii.
* The Manufcript here inierts *#, which is wanting m 2
all the Printed Copies. 1 John v.
f I follow here the Folio Reading, which is », not «. J
ft The Manufcript for y*£ reads }e here.
** Properly lpcaking Aaron was the High-Prieft:. Mofes f
was a Prophet, Deut. xxxiv. 10. a Faithful Servant in God's
Houfe. Heb. iii. 2. a King in Jethurun. Deut. xxxiii. 5". and
even a God to Aaron, but not aPrieft. Exod. iv. 16. However
though
Z
3 3<S T&* Spiritual Homilies
u Exod. dur'd u many Things. But Caiaphas that Sate
xvn. 4. m t|iejr Chair, himfelf Perfccuted and Con-
Num. xvi. demtfd the Lord But the Lord at the fame
Time had that Honour for the Prieftood, that
he SufFer'd him to * Continue in the Office.
In like Manner were the Prophets Perfccuted by
*Matth. their w own Nation. In after Times Peter Sue-
Luke xm.' ceeded Mofes, and took the x New Church of
* 33. ' Chrift, and the True Priefthood into his *f own
■ 2 Cor. v. Hands. For the Baptifm now, is that of Fire,
x7- ... yand the Spirit, and a certain 2 Circumcifion per-
yMat. «».form»d in ^ Heart. For the Divine and Hea-
■Roni. ii. venly Spirit converfes in the Mind. But neither
*o. are thefe that are Perfect, fo long as they are in
the Flefh, without All Concern, becaufe their
! Phil. ii. Will is at Liberty : But they are ftill in a Fear,
II# and for that Reafon are Suffer'd to be Tempted.
But if the Soul proceed to Reach that City of
the Saints > Then, and then only can it Live
without Affliction and Temptations. For there
fcRev.xxi. is There no bmore any Sollicitude, or Affliction,
4-. or Trouble, or Old Age, or Satan, or War :
—xxn. 3. g^ Refl-5 and jQy5 and peace5 and Salvation.
For the Lord is in the midft of them, who is
cHof.xiju.calPd their0 Saviour, from his Saving the Cap-
pf Y ... tives. He has alfo been Stil'd the Phyfician,
18.
though their Commiflions were peculiar to Each : They ever
A&ed .in Concert : Neither did Aaron venture upon the High-
eft Act of the Priefthood, without the Concurrence of Mo/es,
A Noble Type of the Evang. Priefthood, &c.
* The Printed Copies read aura $A*%. which I confefs
agrees very well with the running Senfe: But the Manufcript
reading olvrov issued?. I Tranflate accordingly.
f This is to be taken with a Grain of Salt. The Apoftles
in general were much the 'fame to the Chriftian Church up-
on Earth, what the High Priefts were to the Jews under the
Law. And St. Peter in particular to thofe of the Circum-
cifion.
becaufe
of Mac arius the Egyptian. 337
becaufe He Bellows upon us the Heavenly and *Matthi£
Divine d Medicines, and e Heals the Diiordcrs I1*
of the Soul 5 for in ibme RcfpcCh have they an 1 J? *lv*
Afcendant over the Man. To fpcak All in a Compared
Word, JESUS is King and God : But Satan with
a Tyrant and a wicked Ruler. Luke v-
To proceed-, God and his Angels are willing 0,"~24'
to Challenge this Creature Man for one of their
HouiTiold in the Kingdom. The Devil in like
manner and his Angels have as great a mind to
get him over to Themfelves. The Soul there-
tore is plac'd in the Middle between Two Par-
ties ♦, And hereafter to which Side foever the
Will mall incline, it iliall be his * PofeJJion and
Son But let us fuppofe a Father friou'd fend in-
to a ft range Country his own Son, where wild
Beafts meet him by the way 5 And he furnifhes
him with Remedies, and Antidotes, that if any
wild Beafts or Dragons fhou'd come upon him,
he may Throw out the f Preparation to them and t Hiit. of
Kill them. After the fame manner do you alfo Bell and
make it your Bufinefs to Recive the Heavenly the Dra~
Medicine, the Healer and Antidote of the Soul, g a' Vt
that by means of that you may deftroy the Poi-
fonous Beafts of unclean Spirits. For it is.no
eafie Matter to PolTefs a pure Heart, unlefs a
Man will Purchafe that PofTeftion of a clean
Heart and Pure Confcience, with great Strug-
gle and Labour^ that the Evil Principle may be
Rooted out. For it fo fills out that a Man has
Grace, and yet his Heart is not Purified. And
for this very rcafon was it, that thole that have
Fall'n have done fo, becaufe they never Believ'd
that after Grace Receiv'd there ihou'd Remain cHof. xii'.
With them £ Smoke and Sin any longer. But all 3.
* The Manuscript, and both the Ociazo and Folio Edit, of 20*
Picus read here xlvux : Which not being in Paltkenius, nei-
ther is it in Dr. Vritius his Edition.
Z the
338 The Spiritual Homilies
the Righteous through the ftreight and narrow
u Ifaiah Way of Afflictions have ■ Pleas' d the Lord to
xlvm. io.t[ie very \.(X{\ Abraham, when even Rich to-
wards God, and towards the World, call'd him-
* Genefis felf, w £)uji am\ Jjhes. And David fays of him-
*P£ xxf ^ I am the Scorn °f ^a^ ancl the ®utcafi °f
'6/1' the People, even a x Worm and no Man. After the
fame Manner were all the Apoftles and Prophets
hardly Dealt with and Reproach'd. The Lord
himfelf who is the Way and God having come
into the World, not upon his own Account,
but purely for thy Sake, that He might be an
Example to thee of every Thing that is Good :
Confider well to what a Depth of Humiliation He
Condefcended, when he had taken upon him the
y Phil.ii. 8. y Form of a Servant, who in himfelf is God, the
Son of God, a King, and the Son of a King \
Diftributing in Perfon the Sanative Medicines,
and Healing thofe that had been Wounded >
But in his outward Appearance, was as one of
z Ifai. liii. thofe that had been 2 Wounded.
4> f- But take care you don't Defpife his Divine
Matth wortn9 while you Behold Him outwardly Hum-
viii. 17. bled, as one like our Selves. It was for our
. Sakes that He made this Appearance, not upon
* his own Account. Obferve well, in the fame
Hour, that they Cried, Crucifie Him, Crucifie
Him, and the Multitude Flock'd together, how
Ifa.lii. 14. Greatly He was Humbled, above all Men. As
in the Things we Daily fee, if a Man is a Male-
factor, and Receives Sentence of the Judge, he
is thereupon Abhorr'd and fet at nought by the
whole Body of the People : So was the Lord
at the Time of his Crucifixion, as a Man that
Matth. was going to Die, Treated by the Pharifees
Markxv w*tn tne ucm0^ Contempt. But when again
they Spit upon his Face, and put the Crown
of Thorns upon his Head, and {more him, how
Surprifing
of Mac arius the Egyptian. 339
Surprifing mud that Humility be which He did
not Exceed ? For it is written, I gave my Back to Ifii- L &
the SmiterS) I * turned not away my Face from
Shame and Spitting, nor my Cheeks from them
that pluck 'd off the Hair. Now if God fubmit-
ted to fo Great Injuries and Sufferings, and Hu-
miliation, you that are by Nature y Clay, and7 Job x. 9,
that Nature Mortal, whatibever Humiliation you
may undergo, you can do nothing like the
Lord. God Humbled himfelf upon your Ac-
count, and yet you are not Humbled for your
felf : But are Exalted, and Swell with Pride.
For he came to take f your Afflictions and Bur-
dens, and to Impart his 2 own Reft to you. * MatuV
And yet you are not willing to Endure Labours, *i. *&
and Sufferings, that fo your Wounds might ob-
tain his Healing. Glory be to his Patience^
and Long-fuffering for ever ! Amen.
* The Manufcript reads «Ve*-f *^«.
| The Manufcript here inferts c«Y
Z % Homily
34° Tlie Spiritual Homilies
Homily XXVII.
This Homily 'Difcourfes at large concerning
the Worth and Condition oftheChriJlian
Man, as well as the Foregoing, After
that it gives fever al highly Ufeful In-
flruffions concerning the Liberty of the
Will, Intermixing fome Queftions full of
'Divine Wtfdorn.
11.
Heb.
b John xv. "
N O W, O Man, thy High Defcent
and Worth > How Precious thou
art as the a Brother of Chriff, the
b Friend of the King, the c Spoufe
14,15-. of the Heavenly Bridegroom. For
etpor.xi.wholbeVer fliall be Able to Difcover the Worth
2* of his Soul : He is alio Able to Difcover the
Power, and the Myfteries of the Divine Na-
d 2 Cor. ture, and thereby to be the more d Abas'd ; for-
X1K S' afmuch as by the Power of God it is, that any one
fees his Fall. But in the fame Manner that He
■ Heb.ii/pafs'd through e Sufferings and the Crofs, and fo
10. was f Glorified, and fate down on the Right
Heb. 1. j-[anc| 0f t}ie Father : So doth it behove you alio
g r0> viii. to g Suffer with him, and to beh Crucified with
17. ' Him, and fo to { Rife again, and k Sit together,
* Gal. ii. and to be Join'd together with the Body of
ic?°\ Chrift, and for ever to Reign together with
■ EphdliV ^ml *n tnat ^r°r^- V we Suffer with Him^
! 0." ' that ive may alfo be Glorified together.
For whofoever fhall be Enabled to get over
and to Pais the Fences of Wickednefs, Enters
into the Heavenly City, that Abounds with
Peace, and Variety of good Things, where the
Spirits of juft Men are at Reft. Wemuft there-
fore
of Mac akivs the Egyptian. 341
ore Labour and Strive very greatly for This.
For it is not Juft that the Bridegroom, who
came for thy Sake, fhou'd Suffer and be Cruci-
fied, and the Bride hericlf, for whole Sake the
Bridegroom came, fhou'd only * bexBoajling, and'GaUUi;
Live as Rovers. For as in Things that fall un-
der the Eye j If any Woman is a Strumpet, fhc
Proftitutes her felf fcandalouily to All : So has
the Soul furrendred her felf to every Devil, and
is corrupted by Spirits. For fome have Sin and
Wickednefi of their own Free Choice : But o-
thers without Deiigning it. And what is the
Meaning of all This ? Why, they that have the
Evil of their own Free Choice, are thefe very
Perfons that Refign their Will to Wickednefs,
and take Pleafure in it, and Contract a Friend-
ship with it -, Thefe maintain a Peace with Sa-
tan, and make no War at all in their Thoughts
with the Devil. But they that have it without
any Delign of their own, thefe have Sin -J- in
themfelves, warring againjl them in their Mem-
bers, according to the m Apoftle ; And it is a mRom.vii
n Dark Power, and ° Veil quite befide their In-n *$•
tention. Neither do they confent in their Hq^'1'
Thoughts, or are Delighted with it, or Obe- ~ ,-'
dienttoit: But they Contradict, an4A6t again ft
it y they even ** Refifi, and are Angry with
themfelves. Thefe are much Better, and of
greater Etteem with God than thofe that pur-
* The Editions of Paltbewts, and both thofe of Pirns, read CotteUr';;a
tC, KzvfcMfdfjw. But we are Advcrtis'd by one that had con- Mon. Ece
iultcd the French King's Manufcripts, that it fhou'd be f£ cr£ T. z*
Xccw&(3fJK9 vcl x.e%xvvuidp'4V. Dr. Pritius reads t£ *■&■ %t*iBfirv, p. 6li.
and yet renders it after Cottelerius in mollitie verjari, which makes
me think the Printer put x, f°r * However the Manufcript
I follow reads v.ex.xv%»p()prlv.
f The Manufcript for i«vr«7{ reads ev dvroTq.
** The iManufcript here inferts «t>r*rt/»- /«*•;, which lite-
rally fignifies Return Blow for Blow.
Z 3 pofely
Efth.
34Z The Spiritual Homilies
pofely furrender up their Wills to Sin, and take
f Rom. ii. o pieafure in it.
32, As a King, that fhou'd find a poor young
Girl, Cloath'd in Rags, and fhou'd not be
PIfaiah Aflum'd of her j But take from her her p filthy
•*,v: 6-.. Garments, and + Warn away her q Blacknefs,
ec * ;II,and fet her ofF with r Splendid Apparel, and make
Lam.i. 9. her a Companion of the King's, and a Partaker
* Nah. ii. of his Table and Banquet : Thus alfo did the
I0- Lord find the Soul Wounded and Smitten, and
^kevfgwe herPhyfic, and Stript her of her Dark
2j.. ' Raiment, and the Filthinefs of Sin > And
fPf. civ. i, Cloath'd her with the Royal, Heavenly, f Di-
2- .. vine. Bright, and Glorious Apparel. And he
"' hath Put the ' Crown upon her, and made her
paV'dwkh Partaker of the Royal v Table, to her Joy and
Jam. i. 1 2 . Satisfaction.
tuLuk.xxii. And as # when a Garden is made, that has
3°* Fruit Trees in it, and thofe throughout yielding
a delicious Smell j And in it there fhou'd be va-
riety of Delightfome Walks, entirely Beautiful,
and" Abounding with Fragrant and Refreshing
Odours ; And whoever goes in, is Delighted and
.Refrefh'd : Thus is it with Souls in the King-
dom j they are perfectly overcome with Joy,
and Gladnffs, and Peace, as being Kings, and
*Rev.xix. Lords, and Gods. For it is written, v 'King of
Kings; and Lord of Lords.
Chriftianity therefore is no trivial Matter.
For this is a Great Myftery. Confider therefore
well thy High Defcent, that thou art call'd to
Pet. ii. Royal Dignity, a chofen x Generation^ a *# Royal
16.
r
I The Manufcript and the Octavo Edition of Vicus read
««-•**»$, which I follow. Talthenius, and after him Dr.
Tritlus, nay, and the Folio read *js-«xA*'»ji : Which I fuipecl: to
be rhe Fault of the Prefs.
* The Manufcript for t»v reads oreu*
** The Manufcript in the Margin inferts fictriXetcv before
Priefthoody
of Mac arius the Egyptian. 343
Prieflhood) and an Holy N. it ion. For the
Myitery of Chriitianity is Foreign to this
World. The Glory indeed of a, King, which
is Seen, and his Riches are Earthly, and Cor-
ruptible, and palling away. But that King-
dom, and thofe y Riches, are Divine things, * EpheC I
things Heavenly and Glorious, never paffing a- l8-
way, or differing Diffolution. For they Reign
together with the Heavenly King in the Church
in Heaven. And He truly is the z Fir ft- Born from7 Col.i.iS.
the Dead: But then are They too the a Firft-Bom Rev- '■ f;
alfo. But tho' fuch as thefe, are the Eleft and' Hf'xiu
Approv'd of God , yet are they in their own
Eyes, the very lealt of all, and greatly to be fet
at nought. Nay This is become to them as it
were Natural and Riveted into them to Efteem
themfelves # Nothing.
Queft. Do they then not know that they have
Received any thing Additional, and that they are
pojfefs'd of fomething Foreign to their Nature ,
which they had not before ?
Anfw. Take my word for it, they are not yet
Prov'd y neither are they Advancing , And igno-
rant they are that they are Poflefs'd of that which
they had not Before. But them that are fo, 'does
Grace it felf, when it is come, Teach not to look
upon their own Soul as of any worth or value,
while they are but Advancing : but to look upon
themfelves to be Naturally of No Efteem. Tho*
wTith God they are Precious, yet with themfelves
are they not fo. When in their Progrefs, and the
Knowledge of God, they are juft as if they had
known nothing at all. Tho' with God they arc
* Talthenius, and after him Dr. Viuiiis, rcaJ tuvhwi « ti
uyS'ev eecvlvg vyH&cu. In the Folio )rotzTeiinis :k is fcparated
by two Hooks thus [ ]. But the Manufcript an J the Octavo
Edition of Picus w! oily leave them out, which makes the
Senfe clear.
Z 4 h /i
344 The Spiritual Homilies
b James ii. b Rich^ in their own Efteem they are Poor. And
£•... as Chrift, when he took upon him the c Form of a
- ' l' Servant^ by Humility Overcame the Devil: So
from the very Beginning did the Serpent Over-
throw Adam by fuggeftions of High and Swell-
ing Thoughts. And even at this prefent doth the
fame Serpent, Lurking fecretly in the Hearts of
Mankind ,• Throw down and Diilblve the Race
of Chriftians.
For as a Man that in the Eye of the World is
a Gentleman, and of a Good Family, and is very
Rich, Goes on {till to Improve what he has, and
Gathers in the Fruits of it •, this Perfon goes out
of his Wits, and is Self- funic ient, and being In-
fupportable, he Kicks and Cuffs AH without Di-
ftindtion : Even fo are fome that have no Difcreti-
0113 Having found fome fmall matter of Reft and
Prayer, they have begun to Swell, to be belides
themfelves, and to pafs Sentence upon others.
dProv.xvi. And thus have they "FaH'n into the very loweft
l8- Depths of the Earth. For that very Serpent that
drove Adam out, thro' the Pride of his Thoughts,
Gen. iii. j. faying, Ye Jhall be as Gods : He, I lay, doth even
Now put High Thoughts into the Hearts of Men,
. faying to every one, Thou art Per feci-, Thou haft
Enough ; Thou art Rich 3 Thou want eft Nothing ;
"Thou art Happy.
Others there are in theWorld, that have Wealth
it is true* And tho' with the La%enefs of their
Incomes they are Improving what they have, yet
do they contain them within the Bounds of Dis-
cretion, and neither make any Boafting, nor are
they Lifted up : but keep in an Even Temper.
For they know well enough, that Barrennefs fuc-
ceeds Plenty. And again, when they Fall at any
time into Lofles, and a Bad Year, they are not
Troubled at it, but are Eafy. For they Know
withal that Plenty again is coming on in its Turn.
And
a/Macarius the Egyptian. 345
And being much Exercis'd in fuch Events, they
are not Surpriz'd : They are neither Blown up
with their Incomes and Years of Plenty-, neither
if they meet with any Lofs do they think it
Strange.
The Bufinefs therefore of Chriftianity is This,
viz. A Tailing of the Truth, an e Eating and e John vi.
Drinking of the Truth, to Eat and Drink our j"3-
utmoft. For as at a Fountain where fome thirfty
Body is beginning to Drink, but in the very midft
of all that fome other Perfon takes him away,
without fufTering him toFjll himfelf, as much as
he defires : His Third afterwards is Inflam'd the
more for having Tailed the Water, and he Seck-
eth it with the greater Eagernefs. So alio in
Spirituals. A Man Taftes and Partakes of the
Heavenly Food ; After that in the very midft of
All does Somebody keep him back, and no Man
allows him to take his Fill.
Qiieft. But why is he not' allow' d to take his
Fill?
Anfw. The Lord knoweth Man's Weaknefs >
that he is foon Lifted up : Therefore does he take
him off, and fuffer him to be f Exercis'd . and f Eccl. iv.
* Afflicted. For if upon your Receiving but a fmall J7»
Quantity there is no Bearing you , but you are
Swoln immediately : How much more Intolera-
ble would you have been, had anyone Given you
your Fill at once? But God having a thorough
Knowledge of your Weaknefs, Allots you by a
fpeciai Difpenfation to Afflictions, that you may
be Humble, and more Induftrious in Seeking af-
ter God. For even according to the World,
when a poor Man has found a Purfe of f Gold
* All the printed Editions read here Zxrfwcu , but the Ma-
nufcript reads much better S-XtfiZvcu.
t The printed Copies read x^ww, but the Manufcript %*v<rg .
and
34^ The Spiritual Homilies
and from a giddy Satisfaction Begun to Proclaim
it, / have #* found, I have found a Purfe, I am
Rich. Upon the Rumour, he that Loll it hears
of it and comes by it again. Another is run mad
with Wealth* And he fpurns at all, and has
Taken upon him to Abufe all Mankind , and to
Exalt himfelf above fome particular Men 5 where-
upon the thing coming to the Sovereign's Ear,
his Goods are Confifcated : So is it in the Buflnefs
of the Spirit. If fome Taile of never fo little
Refrefliment, they are at aLofs how to Hufband
it i But they Squander away even that which they
have Received. For Sin Tempteth them, and
Blindeth their Mind.
Queft. After the Vifitation made by Grace, how
is it that fome Fall? Is not Satan demonstratively
much the Weaker ? For where Day is , How can-
there -pofjibly be any Night ?
Anfw. Not that Grace is really Quench'd, or
Weaken'd : But that the Command you have of
your Self, and your Liberty may be put to the
Trial, which way it Inclines : It leaves you to
Sin. And again , when with your # Will you
Approach the Lord, you are AdmoninYd that you
* 1 Tim. i. 8 look well to the Grace given you. But then,
6. How comes it to be written, Quench not the
Spirit? That can never be Quench'd, but is Light.
However by growing wilfully Carelefs, and not
giving your Content, you are your felf under an
Eclipfe of the Spirit. In like manner, faith he,
hEphef.iv.h Grieve not the Holy Spirit, whereby ye are Seald
3°- unto the Day of Redemption. You fee, it lies in.
your own Bread , and in your own Power, to
'iSam.ii-* Honour the Holy Spirit, and not to Grieve it.
3°-
** The Manufcript and T'tcus read ilpy but once. But the
Repetition is more Natural. And therefore I keep to the other
printed Copies. * The Manufcript here inferts *■£.
But
a/Macarius the Egyptian. 347
But I tell you, that even in perfect Chriftians
that are Captivated and Born down as with -j~Wine
to that which is Good, there is a Rcferve of
Freedom, by means of which having been Tried
with numberlefs Afflictions they are Turn'd to
Good.
As if for inftance there fhould be fome Perfons
of Rank, and Fortune, and Noble Birth, and
thefe purely of their own Will and Motion fhould
Renounce their Fortune, and their Quality, and
Honours, and go , and put on Sordid and Beg-
garly Garments, and Difhonour inftead of Glory,
and become Miferable, and of No Efteem: This
is entirely left to their own Pleafure. But I tell
thee that the very Apoltles that were k Perfected k i joh, ir.
in Grace, Grace never hundred from Doing what i*-
they would, tho' they had a Mind themfelves to
Do fome things Difpleafing to Grace. For* our
Nature is Sufceptible of Good and Bad, and the
f The Original Word plsjulb^vt^iok; fignifies Drunk or Over-
come -with Wine. An ExprcrTion Borrowed from the School of
Plato. And to take off the feeming Harfhnefs of it here, let
the Reader call to mind, what Macarius has told him more than
once , that the Buiinefs of Chriftianity is directly Eating, and
Drinking in the Senfe of St. John, Ch. vi. Let it be Reraem-
bred, (z.) That to be Drunk with Wine, and to be TilVd with the
Spirit are Oppos'd by the Apoftle, Ephef. v. 18. Add to All,
(3.) That both in the Carnal and the Spiritual Inebriation the
Liberty of the Will is Surrendred j So that Man Acts then
like a Machine in the Hands either of an Unclean Spirit ; See
Prov. xxiii. ^—.j^. Or elfe of the Spirit of God. Compare
Cantic. v. 1. Ifaiab lv. 1. Ecclus. xxiv. 21. Job xxxii. 18, 19.
and Ephef. v. 18. And what is this Inebriation More or Leis
than that Triumphant Joy and Satisfaction which Raifes a
Man above himfeif , and arifes from a Living Senfe of God
Operating by his Grace upon the Heart or Soul ? &t* \ Jttitmmtiii 1 il |>«o
* Palthenius, Dr. Pritius, and Pictts in the Folio Read tfjcui.
But the Manufcript and the Octavo Edition of ficus Real in**. ,
But all the Veriions Render it by Nojira : Which aga n I
have a great mind to look upon as an Argument of a Fault in
the Prefs,
Power
348 The Spiritual Homilies
Power that is Contrary, is merely Perfuafive, Not
Compulilve. After all, you have the Power in
your own Hands to Incline which way you pleafe.
\ Gal. li. Don't you obferve that Peter was to be 1 BlanVd ?
1 1' And that Paul went and Reprov'd him > and that
Great as he was, he was worthy of Blame how-
m i Cor. ever? And even Paul, when m Spiritual, himfelf
fiV'A7\ voluntarily held a n Difpute with Barnabas, in-
fomuch that having -been mutually Exafpcratcd,
they departed finally amnder. And again, the
• Gal. vi. fame ° Apoille, Te which are Spiritual Reftore,
?• fuch an one, confidering thy [elf left thou alfo be
'Tempted. L-o! Men that are Spiritual are Tempt-
ed, by reafon that the Power they ever had over
themfelves continues with them iliilj and their
Enemies Prefs upon them fo long as they conti-
nue in this World.
Queft. Could not the Apo files have Sinrfd had
they been fo minded? Or was Grace too Strong for
their Will?
Anfw. Sin indeed they could not. For neither
were they Lifted up , when in the Light, and
fo extraordinary a Grace. But yet we don't fay
that Grace was Weak in them : But Affirm that
* Grace gives way even to the Perfect Spiritual
Perfons, that they may have their * Will, and the
Power of Doing what they have a mind to, and
of Turning which way they will themfelves.
And Humane Nature it felf Weak, as it is, has
the Power, even when Good is Prefent, to Turn
away.
As if there mould be a Sett of Men Arm'd
Cap-a-pee, with Breaftplates and Armour, and
-«*,» .*as^to every thing elfe within are they fafe, Nei-
ther does the Enemy come upon them : Or they
come it maybe, but it remains in their own Will
* The Manufcript reads rs d/A^t*.
either
a/Macarius the Egyptian. 349
cither to make ufe of their Arms, to maintain
the Contcil, and to Fight againft their Enemies,
and to Carry the Day : Or elfe to meet Amica-
bly, and Clap up a Peace with the Enemy, and
not to Fight at all, tho' Furnifh'd with Arms.
ThusChriihans alio that are Cloth 'd with Perfect
Power, and have the Heavenly Armour, If they
are fo minded, Keep up a Good underflanding
with Satan , and Enter into Articles of Peace
with him, and Wave all manner of Fight. For
Nature is Changeable ; And a Man, if he pleafes,
becomes the Son of God-, But if otherwife, the
Son of Perdition -, Becaufe the Power of Acting
Freely Hill Remains.
It is one thing to Hold a Difcourfe about
Bread and a Table -y And another quite to Eat
and Partake of the Sweetnefs of that Bread, and
to have all our Members Strengthn'd by it. It
is one thing to Speak of the mofl'Pleafant
Drink, in a dry way of Chat, and quite another
to go and take of the Fountain it felf, and to
Taile one's Fill of that moil pleafant Drink. It
is one thing to Harangue about War, and the
Gallant Men of Strife, and Warriours : And a
very different one for a Man to Go in Perfon in-
to the Line of Battle, and to Engage the Ene-
my Hand to Fill:, to Go in and out amongfr.
them, to Take, to Give, and to Carry off the
Victory. So is it in Spiritual Matters alfo.
It is one thing with a flendcr Knowledge and
Underflanding to * Multiply Words -> And it is
another vet in Subftance, in very Deed, and in
Full Affurance to Poffefs the Treafure, and the
Grace, and the Talte, and the Efficacy of the
Holy Spirit, in the inward Man, and in the
* All the Printed Copies read hirA<r<xi ^ya<ii but the
Manufcript hnye$j%
1 Mind
3JO 77je Spiritual Homilies
Mind. For they that utter the bare Words,*
Exceed not the Bounds of Imagination, and are
Blown up in their Minds. For our Speech, fays
iCor.ii.4*the Apoftle, and Preaching was not with *#
enticing Words of Man's Wifdom : But in De-
monftration of the Spirit, and of Power. And
iTim.i.y. again in another Place he faith, The End of the
Commandment is Charity out of a pure Heart?
and a good Confcience, and of Faith unfeigned.
Such a one as this does not Fall. For to many
that have fought after God, the Door has # been
Open'd, and they have feen the Treafure, and
have Entred into it. And in the midft of their
Joy, as they were Crying out, wchave Found the
'Lukexii. r Treafure, has he lliut the Doors upon them.
33, 34. They began thereupon to Roar, and to Mourn,
and to be upon the Enquiry, faying, We have
found the Treafure, and have Loft it again. For
Grace withdraws it for our Edification, that we
may feek after it with great Application. For
the Treafure is (hewn, as an + Encouragement to
Seek it.
Queft. Since fome affirm that after Grace a
'John v. Man is f pa/s'd from Death to Life, can any one
2*\ that is in the Light have Filthy Thoughts ?
*Galui**}< j£npu)% It is written, Having t begun in the
Spirit, are ye now made Perfect in the Flefh ?
»Ephef.vi. And again are we directed, nPut on the whole Ar-
"' mour of the Spirit that ye may be Able to Stand
againft the Wiles of the Devil. According to
this Text, there are Two Places intimated,
where the Perfon was when he put the Armour
** The Manufcript for 7r«0*vo<§ reads t«0*7$.
* The Printed Copies read faiyp, but the Manufcript
f The Printed Copies read rgoiro--, but the Manufcript
a/Macarius the Egyptian. 351
on, and where he is when he actually Wars up-
on Principalities and Powers : In the Light, or
in Darknefs. And * again, That ye may be Able^eC. vl
to Quench all the Fiery Darts of the wicked one. 16.
And again, Grieve not the Holy Spirit of God.^iv. 30.
And again, // is impoffible for thofe who were once n^ vi ^
Enlightned, and have Rafted of the Gift of God,
and were made Partakers of the Holy Ghoft, if
they jhall fall away, to Renew them again. Lo !
They that have been Enlightned, and have
Tailed Fall away. You fee that Man has a
Will to Confent to the Spirit, and that he has
a Will to Grieve Him. Fer doubtlefs he takes
up Arms, that he may go into the Battle, and
Engage the Enemy. Doubtlefs he is Enlight-
ned, that he may Fight againfl the Darknefs.
Queft. How is it that the Apoftle fays, Thd* lCor xiii
I have all Knowledge, and all Prophecy, and i, 2.
/peak with the Tongues of Angels, I am nothing ?
Anfw. We ought not fo to underiland him,
as if an Apoflle were Nothing : But compara-
tively in refpect of that Charity, which is Per-
fect, are thefe but fmall Matters -, And he that
is in any of thefe Degrees may Fall. But he that
hath Charity, is Exempted from the Poffibili-
ty of it. But I tell thee,- that I have feen Men
that have been Admitted to the whole Circle of
Gifts, and been Partakers of the Spirit -> And
thefe very Perfons, not having attain'd to per-
fect Charity, have Fall'n. For one of the No-
ble Order having made his Renunciation, Sold
all his Goods, fet them that were Slaves at Li-
berty , was in himfelf a Perfon of Prudence and
Underftanding, in fhort, as to every thing elfe
of a very Reputable Life. Yet in the midit. of
all, by conceiving an Opinion of himfelf and
* The Manufcript here inferts ttxXiu
being
ja The Spiritual Homilies
being Blown up with Pride, he Fell in the E~
vent into Scandalous Impurities and Endlefs
Mifchiefs.
Another in the Time of Ferfecution Sur-
• i Cbr. rendered up his w Body, and becaufe he was a
xiii. 3. Confeflbr, when the Church had Peace, was
fet at Liberty, and '-had a mighty Name, for his
Eyes were Sore with the Smoak. This Perfon
continuing to be Famous, and being call'd to
Prayers, took Bread, and gave it to his Servant >
and he feem'd in his Mind, as one that had never
heard the Word of God. Another upon fome
Perfecution yielded Up his Body, and was Hung
up, and his Senfes taken away 5 Afterwards he
was Thruft into Prifon. There Attended him
therefore one of the Women-Regulars accord-
ing to the Faith $ And having Contracted fome
Familiarity with her, even while in Cuftody, he
Fell into Fornication. See 5 the Rich Man that
Sold his Goods, and he that gave up his Body to
Martyrdom : How they Fell.
Another, that was a Wife Afcfctict, that liv'd
with me in the fame Houfe, and Pray'd with
me ; So Rich was he in Grace, as when Pray-
« ing near me to Feel Compunction. For Grace
was Kindled in him to the Degree of Warmth.
There was given him even the Gift of Healing >
And he not only drove out Devils, but he Heal'd
likewife thofe that were Bound Hand and Foot,
and that were Afflicted with grievous Sicknefles,
purely by Putting his Hands upon them. After
this, upon growing Carelefs, and being Cried
up by the World, and taking Satisfaction in
himfelf, he was Blown up, and Fell into the
very Lowell Depths of Sin. See ! Ev'n he that
had the Gift of Healing, Fell. You fee how
they Fall before they come to the Heights of
Charity,,
a/Macarius the Egyptian. 353
Charity. For * he that arrives to Charity is
Bound, and Inebriated, He is Phmg'd all over,
and carried off Captive into another World, as
if he had no Senfe of his own proper Nature.
Quell. What is the Meaning of thofe Words,
which Eye hath not feen, nor Ear hcard^ neither i Cor.if;
have they entred into the Heart of Man ?
Anfiv. At that Time the Great Men, and the
Righteous, and the Kings and Prophets Knew
that the Redeemer was to "Come : But that at
his Coming He Suffers and is Crucified, and
that his Blood is Pour'd out upon the Crofs ,
They neither Knew, x nor had Heard •, Nei- K J Ccr. ii'
ther had it Enter'd into their Heart, that there 6~ 8*
was to be the Baptifm of Fire, and of the Holy
Ghoft -y And that in the Church there was to be
Gffer'd Bread and Wine, the Reprefcntatives of
his Flefh and Blood , And that they that Partake
ofthevifible Bread, Spiritually -f Eat the Flefh of
our Lord , And that the Apoftles and Chriflians
Receive the Comforter, and are Cloath'd with
Power from on High, and are Fill'd with the
Godhead, and that Souls are mix'd together
with the Holy Spirit : This the Prophets and
Kings knew nothing of, neither had it Enter'd
into their Heart. For Chriflians now grow
v Rich in a quite different way, and are carried y * Cor- iv-
up in their defires into the Godhead. But rfio' c8* •••
Poffefs'd of fo much Joy and Comfort, they are 9.'
yet in z Fear and "Trembling. i Tim. vi,
Queft. What Fear and Tremblini ? i3.
° x Phi), if.
* The Manufcript for ac, reads o. I2,
f Thofe of the Church of Rome have endeavcur'd to chal- Camftnnl
lenge this Paffage, as Favouring TrmfubfiantiAUon, But the Dunus,
Anfv/ers to them by Dr. Whitaker, &c. I wave and only re- &Cj
fer the Reader to the Exhortation before the Communion
Office in the Common Prayer,
A a Anfa<
3J4 The Spiritual Homilies
Jtnfw. Why, that they make no falfe Step in
any one Intlance : But Harmonize with Grace.
For as a Man that has Treafures, but happens
to Travel to places where are Rogues : He is
Glad it is true upon the account of his Riches
and Treafure, But yet he is under a Concern left
the Robbers fhould come upon him, and Plun-
der him > And he is as one that carries his own
* Life in his Hands. For, lo! as to things out-
ward we have all Renounced them, and arc
s i Pet. ii. Strangers, a and void of all Pofleffions, and de-
1 '• priv'd of all Society in the Flelh : Lo ! yet our
Body is \ Difpcs'd to Prayer y the Brethren
ought therefore to * [peak if their Mind corre-
fponds with their Body , As for the moft part
-J- worldly Artificers and Men of Dealings have
their Body Tied down to their Craft, and even
their Mind in like manner by Night and by
Day.
Do you then confidcr well your own felf,
whether having the Body fo much eftrang'd
from the World, you have your Mind alfo A-
verfe to this prefent Life, and are not Hurried
back into the World. For eveiy Man of the
* World, whether Soldier or Merchant, wherefover
his Body is, There is his Mind alfo faft Engag'd,
bMatth.vi.and There is his Treafure. For it is b written,
21.
* The Printed Copies here Read vai&et Body, and fo all the
Verficns, which is no Scnfe. TheManufcript in the Margin
directs us to Read w uc , Blond. I follow this Reading, and
render it by Life; fee Judges, xii. 3. and Comp. with Lev.
xvii. 11, 14. and Gen. ix. 4. the Life according to Scripture
being in the Blend and the Blond it felf.
f This I fuppofe may be by Retirement, Tafiing, and fiich
other Difciplinc as Formerly was thought neceffary. 1 Cor.
ix, 27, &c.
* The Printed Copies read «'<$«•, but the Matiufcript«V«».
| The Printed Copies read fi', but the Manufcript k$ xoa-^ov.
Where
0/"MACARitis the Egyptian.' 355
PPbere your Treafure is^ there will your Heart be
dlfo. As to any thing further, what fort of
Treafure does your Mind incline to ? Is it wholly,
and entirely Bent upon God, or is it not? If
not ; ye ought to tell me what it is that
Hinders. They are1 wicked Spirits no doubt
on't j Satan himfelf, and the Devils that keep
fail Hold of the Mind, and Hamper the Soul.
For the Devil is full of Turnings and Windings,
never without his Stratagems, his Triple doors,
and variety of Shifts 5 He takes up the Paftures
of the Soul and its Thoughts, and fuffers it not
to Pray aright, or to Approach to God : For as
much as the fame Nature is Partaker of Devils
and wicked Spirits, and likewife of Good An-
gels and the Holy Ghoft. It is the Temple
of Satan, and the Temple of the Holy Spirit.
Take then, Brethren, an Exact Survey of your
mind, whom you are Partakers of, Angels or
Devils 5 whofe Temple # and Habitation ye are$
God's or the Devil's ; what kind of c Treafure c Mat. xii.
the Heart is Fill'd with, that of Grace, or of 3^.
Satan. The Soul therefore ought to be Cleans'd
throughout, as a Houfe that is full of Unfavou-
rinefs and Naftincfs, and to be Adorn'd, and to
be Fill'd with all manner of d fweet Savour, and d Phil, h\
Treafures, that the Holy Spirit may come, in* *8.
Head of Satan, and Reft upon the Souls tflCo*&
Chriftians. E v£ ^
But not immediately after a Man has heard
the Word of God, is he to be reckon'd of the
Good fide. For if fo, there wou'd then be no
more any Conflicts, or Times of War, or any
Race : But without any more ado, provided a
* The Manufcript and Svo Edit, of Picus by Morelius infert
here tCl which is wanting in the Folio Edit, in Pajtbenius and
in Pirns,
A a % Man
3y6 The Spiritual Homilies
Man had but been an Hearer, he mull then have
arriv'd at Reft, and the Heights of Perfection.
But things are really not fo. For in Aflerting
this, you take away the Will of Man, neither
• Rom.vli.do you allow any Adverfe Power e Struggling
a3- with the Mind. But our Affertion is This, that
f Afts ii.by Hearing the Word a Man arrives at f Com-
37- punction ; And after this, when Grace with-
draws it felf by Difpenfation for Man's Advan-
tage, he is Admitted to Exercife and Warlike
Difcipline, and he enters the Lifts and Fights
*2Tim.iv\ with*SW^, and after a long Courle § and Fight
7. he carries off the Trophies of Victory, and be-
comes a Chriftian.
For if merely by Hearing, a Man is without
any further Trouble on the Good fide : Even
thofe that frequent the Theatre, and Whore-
mongers fhall All go into the Kingdom, and in-
to Life. But no Man will give them This with-
out Labour and Fighting ; for as much as the
Lh Mat. vii, Way is ^ freight and narrow : We muft both go
14. thro' this very Rugged way, and hold out with
Patience, and be Afflicted, and fo Enter into
Life. For if a Man might fucceed without any
Trouble : Chriftianity were no more a Stone of
Stumbling, and a Rock of Offence. Neither wou'd
there be Faith,, or Infidelity. You make even
Man to be in Bonds, and not capable of Turn-
ing to Good or Evil. For to him that is able to
Turn to cither fide is there a Law given, as
having within himfelf Free Liberty to make
War upon t fa e adverfe Power. For to the Nature
that is Tied up, has there no Law Enjoyn'd. For
neither is the Sun, nor the Heaven, nor the Earth
Obnoxious to any Law 3 becaufe they are Crea-
tures of a Nature Lock'd up in Bonds. Whence
it follows that they are liable neither to Reward
nor
0/Macarius the Egyptian. 357
nor * Punifhment. For Honour and Glory arc
Prepafd l for him that is turn'd to Good. But 'Mat.xxv.
elfe Hell again and Torments are k Prepar'd for 34-
this very Changeable Nature, being Able to Fleck~*€r«4*»
from Evil, and to Bend it ielf to the Good and
Right fide.
But if you fay he is not of a Nature Free and
*# Difengag'd : the Confequence is, that you
don't make a Good Man worthy of Praife. For he
that is Kind and Good by Nature, is not -\~f wor-
thy of Praife, tho' at the fime time he is Defi-
rable. For that is not commendable, tho' it be
Defirable which is not Good of Free Choice.
For he is worthy of Praife, who by his own
Endeavours, not without Struggling and Con-
flict embraces what is Good, -f thro' the Power
he has of Acting as he pleafes.
As if at an Interview between the Per/Ian
and Roman Armies, Two wing*d Youths ihou'd
Hep forth from each Front, both of Equal
Strength, and Try their Skill upon each other :
So have the Adverfe Power and the Mind an Ex-
act Balance of Strength againft each other.
Both Satan has an equal degree of Power to
Perfuade and Entice the Soul to his own Will :
And the Soul on * the other Hand to Contra-
dict,
* The Original Word fignifies Honour, which indeed is the
Reward particularly Specified, Rom. ii. 7, 10.
** The Printed Copies read <J£ Puy«s ew'ixv <5W>^ Qvo-zcjc .-
But the Manufcript, which I follow, much better, tih s Aey&n;
cujtzv Ay-rijs <pvTio) .
ft This mud never be Strain'd to fuch a Senfe as if it Ex-
cluded thofe from Praife, who by a con font Rigja Ufe of their
JLiberty, have Brought themfelves under an Hapfy Ntcefitiy of
Habitually Chufing and Doing that which is £>//?.
f The Manufcript in the Margin inferts }1 for hm.
* The Folio Edition, That of Paltbenm and Dr. Pritius, Read
•adxlw e%{; which Dr. Prit'ms renders fugnam habit y others e
A a 3 i-fjerfe
2 j 8 The Spiritual Homilies
dift, and to Comply in no one Inftance. For
both the Powers may indeed Perfiiade, to Evil
and to Good : But neither of them can Compel.
To this Free Choice therefore is the Divine
** AfTittance Given, and Able it is, when En-
gaged, to take Weapons from out of Heaven,
and by their means to Root out and to Vanquish
Sin. ' For indeed to Contradici Sin, is in the
Power of the Soul : But without God it is not
Able to Conquer Evil or to Root it out. But
they that affirm. Sin to be as' a valiant Giant, and
the Soul but as a Stripling, fay wrong. For if
there were fuch a Disparity in things : Sin as a
Giant, and the Soul but as a little Child, the
Lawgiver wou'd not be Righteous, in having
given Man a Law to Fight againfb Satan.
But This is the Foundation of the way of
God, viz. To Travel the Road of Life in much
Patience, in Hope, in Humblenefs of Mind? in
Poverty of Spirit, in Meeknefs ; And thro' thefe
may a Man be PofTefs'd of Righteoufnefs within
himfelf. But the Righteoufnefs we are ipeaking
fjcr.xxiii.of, is the Lord1 Himfelf. For thefe Command-
6. ments by which we are Thus Enjoyn'd, are as
•the. Stones fet up at the end of every Mile, and
Marks of the Royal Way, Leading them that
Travel it, up to the Heavenly City. For faith
Mat. v- 3. he, Bleffed are the Poor in Spirit -7 Bleffed are the
Meek-, Bleffed are the Merciful 3 Bleffed are the
Peacemakers. Call this Chriftianity. But if any
"Trov.xxi. one Travel not in this way, he m wander eth
itf. where is no Path, he Proceeds upon a wrong
drjerfoor exadverfp. But the Text of Ticus by Morelius, which
here I follow reads, zr<*x v ,..
** JBoth Paltbemus, Dr. Fritius and View render here
»»7<A*4 by Kemnneratio: But the Verfion I have given of it
was rather determine by the running Senfe, &c,
Foundation.
of Mac arius the Egyptian. 35-9
Foundation. Glory be to the Tender Mercies
of the Father, and of the Son, and of the Holy
Ghoft for ever ! Amen.
Homily XXVIIL
This Homily cDefcribes and Bewails the
Misfortune of the Srttl-, becaufe by Reafon
of Sin-, the Lord doth not 'Dwell in her.
And of John the Baptift it Jhews, that
of them that are Bom of Women-, there
is none Greater than He,
j( S God, when formerly Provok'd to
Anger by the Jews, Deliver'd up
Jerufalettk to be a Spectacle to its
a Enemies, and b they that Hated3 2. Chron.
them were Lords over them -, And™-*0'21-
there was no more There either c Feaffc or Offering : ! CV1*
So when Angry with the Soul, through herc Lam. a.
Tranfgreffion of the Commandment, hath He 6-.?.
Deliver'd her to her Enemies, Devils and vile
Affections. And when they had Thus Seduc'd
her, . they Compleatly DemoliuYd her : Neither
was there any more either Feaft, or Incenfe, or
Offering fent up to God by her, her Tokens in
the Publick Ways being Fili'd with d Frightful d Ezek.
Beafts, and Creeping Spirits of Wickedncfs, thatviii- IO«
take up their Abode in her.
And as an Houie. if it have not the Matter
Dwelling in it, is Cloath'd with Darknefs. and
Difgrace and Reproach, and is Fili'd with Filth
A a 4 anc}
360 The Spiritual Homilies
and Dans: : So even the Soul that has not her
Lord, together with his Holy Angels f Dancing
in her, {he too is Fill'd with the Darknefs of
Sin, the Shame of vile Affections, and all man-
ner of Diihonour. Wo to that Way, wherein
none Walketh, neither Heareth in it the Voice
of Man ! For it is become a Receptacle of
c Compare Beails. Wo to the Soul, when the Lord e
Lev. xxvi. wal!-eth not in her, neither Driveth out of her
aCoTvi tne Spiritual Reafts of Wickednefs with his
16. ' Voice ! Wo to the Houfe, when the Mailer "f
of it doth not Inhabit it ! Wo to the Earth,
when it hath no Huibandman to Till it ! Wo
to the Ship, when it hath no Pilot $ for then is
it Tofs'd about with the Waves, and Storm,
and is Loft ! Wo to the Soul, when it hath not
the True Pilot in her! For then being in the
Brackiih Sea of Darknefs, Tofs'd about by the
Waves of unruly Pafllons, at the Mercy of
Wicked Spirits, as of a Winter-Storm, it ob-
tains in the End Deftrucl-ion. Wo to the Soul,
when it wanteth Qhrifl to Till it with Care,
that it may be able to Bring forth the Good
Fruits of the Spirit ! For Lying Wafte, and
* being full of Thorns and Thiilles, the Fruit it
ts with in the End, is to be Burnt with Fire,
Wo to the Soul, when it hath not Chrift her
Mailer Dwelling in her ! For then is it a Wil-
dernefs, and that Fill'd with the 111 Savour of
disorderly Affections, the very Refort of Cor-
ruption.
* Our Author feero's here to Spiritualize, and Allude to,
the outward Expreflions of Publick Joy ufual among the
Jews, Con-.p-re Luke xv. 25-. with 1 Kings i. 40. and Rev.
xv. 3. with Exodus xv. iS.
t The common Reading is 0 hanrorw, but the Manufcript
For
^/Macarius the Egyptian. 361
For as when an Hufbandman g< es to Till
the Ground, he takes with him the Inftruments
and Cloaths * Proper for the Work. So even
Chrift the Heavenly King and the True f Hus-
bandman, when He came to the Humane Na-
ture, having Put on a Body, and Carried his Crofs
as his Inftrument to Work with, He Cultivated
the Soul that was laid Waite, and took the
Thorns and Thiftles of Wicked Spirits out of it,
and Pluck'd up the Tares of Sin, and All the
Grafs of Sinful Commiflions f Burnt He up with f Matt. Hi.
Fire. And having Thus prepar'd her with the 12.
Wood of the Crofs, He Planted in her the moft John xv-
Beautiful Garden of the Spirit, Bearing all man-
ner of Plealant and Defirable Fruit to God, as
her Mailer.
And as in Egypt during the Three Days Dark-
nefs, the Son law not his Father, neither the
Brother his Brother, nor one near Friend ano-
ther, the Darknefs Concealing them : So when
Adam had Tranfgrefs'd the Commandment, and
FalPn from his former Glory, was he Subjected
to the Spirit of the World, and the Veil of
Darknefs came upon his Soul from his own
Self j even till the Laft Adam^ the g LORD :giCQr.xv.
He never once fet Eyes upon his True and 47-
Heavenly Father, and his Good and Kind Mo-
ther, the Grace of the Spirit, and his Sweet and
Defirable h Brother, the Lord and his Friends and h Heb. H.
1 Kindred, the Holy Angels, with whom he once lI- ..
* The Printed Copies read all A^«>»», but the Manu-i Compare
fcript A«ft/3«'v« But then too inftead of oiov t«, which Tobit. v.
follows in the Printed Copies, ought we to Read ^eovrx, I2>
and accordingly is it here rendred. «^xii i r
f When Chriit- calls himfelf the Vine, the Husbandman then with
is God the 'Father, John xv. i. As Incarnate He is himfelf the Rev> xxjj
Vine: But as God does our Author pronounce Him the Hus- Q
bandman himfelf, that is, in Union with God the Father, who
Co-operates with Him,
US'd
$6t The Spiritual Homilies
us'd with Joy and Dancing to Celebrate the
* job i. 6.k Feaft. of Heaven. And not only to the Coming
— »• *.« of the Laft Adam-, but Still, even to this very
Time, They upon whom Chrift, the Sun of
Right eoufnefs hath not Rifen, and in whom the
Eyes of the Soul have not been Open'd, as En-
* John i.o. lightned by the True l Light ^ They are ftill un-
der the very fame Darknefs of Sin, having the
fame quick Senle of Pleafures, and being obnoxi-
ous to the fame Punifhment, have they not Eyes
to Behold their Father with.
For this every one ought to Know, that there
* Ephef. i. are Eyes within m thefe outward Eyes, and that
r8* there is a Senfe of Hearing more Inward than
this of the outward Ear. And as thefe Eyes of
ours fenfibly Behold and Know the Face of a
Friend, or one we Love : So do the Eyes of a
Worthy and Faithful Soul, Spiritually Enlight-
ned with Divine Light, fee and take Notice of
the True Friend, the Sweeter! and Highly De-
firable Bridegroom, the LORD, the Soul be-
ing Irradiated by the Adorable Spirit. And
thus Beholding Intellectually the Deferable, and
only Beauty which SurpalTes Expreilion, it is
Wounded with Divine Love : And it is Direct-
ed to All the Vermes of the Spirit -, And thus
has it Obtained the Boundlefs and Never-failing
Love for her DenYd Lord,
What Happinefs therefore is there bcvond
that Voice of John^ which pointeth out the
nJoh.i.2o.Lord before our Eyes, n Behold the Lamb of God
I Matt. xi. who taketh away the Sin of the World ? ° Verily
IK among them that are Bom of JVomen^ there hath
heen none Greater than John the BaptifL For he
is the Full Complement of All the Prophets.
And They all Prophefied of the Lord it is true,
fhewing at a great Diltance off that He was
Coming. But" He, when Speaking of the, $%-
a/Macarius the Egyptian. 363
wottr^ like & Prophet, Shew'd Him before the
Eyes of All, Crying out and Saying, Behold, the
Lamb of God ! What was that Sweet and No-
ble Voice of him that directly Pointed oat the
FerfonPreactTdupbyhim ? Jtmong th m that are
Bom of Women, a Greater than John there has
not been. Bat yet the Lea/l in the Kingdom of
Heaven is Greater than He : Namely the Apo-
ftles, who have been Born P of God from Above/ John HI
and have Received the Fir ft * Fruits of the Spirit of . 3-
Comfort. For thefe have been thought worthy, ^Viii.
to be made Co-judges and r Partners in the 23.
Throne with Him. Thefe have been made ther Mat.xix.
f Redeemers of Mankind. You find them Di- 28\..
viding the Sea of wicked Powers, and Bringing 2I t
Souls that Believe out of it. You find them to t Compare
be the Hufbandmen that Cultivate the Vineyard James v.
of the Soul. You find them to be the Bride- 2?- ...
men which Efpoufe Souls to Chrift, For I1 \6\ l
have Efpoufed you, fays the Apoftle, to One Hus- % Cor.' xi,
band. You find them giving Life to Men j 2.
And to fay All at once, you find them in variety
of Degrees and Ways Miniftring to the Spirit.
This therefore is that Little one that is Greater
than John the Baptift.
For as the Hufbandman leading the Yoke of
Oxen Tills the Ground : After the fame manner
did the Lord Jefus, the Noble and True Hus-
bandman, having Yok'd the Apoftles, t Two *<Matth.vi.
and Two, fent them Abroad, f Cultivating 7-
along with them Himfelf, the Ground of them
that Hear and that Believe in Truth. But This Luke viiL
V-
* The common Reading in all the Printed Copies, wou'd""X%
tempt one to think there were but Two Apoftles in All.
But the Manufcript reads Am #vo from St. Mark.
f Both the Editions of Picus read here with Paltbeniui
i. y ;:'«/^'«s : But the Manufcript ancj Doctor Prinns v&d
alfo
2(^4 ^Je Spiritual Homilies
alio is worthy to be Noted, that the Kingdom
of God, and the Preaching of the Apoftles con-
fift not only in the Word of Hearing, as if any
one that is Skill'd in Harangues, fhou'd Hold
forth to others : But in the Power and Efficacy
of the Spirit does his Kingdom conn* ft. For
thefe Things happened even to the Children of
ffraelj who were continually Meditating upon
the Scriptures^ as having doubtlefs the Lord
uppermoft in their Thoughts : But not having
John 1. 1 1 . Received the Truth ', they Quitted their Inheri-
*~v-iu. 4 x- tancc to others. Thus alfo they that Run over
the Words of the Spirit to others, themfelves
in the mean while not PofTefs'd of the Word in
Power, make over their Inheritance to others.
Glory be to the Father, and to the Son, and to
the Holy Ghofl for ever ! Amen.
Homily XXIX.
Cod Executes the T^ifpenfations of his
Grace upon Mankind, after a Twofold
manner. Intending to Require back the
Fruits of it in aftriff Account,
H E Wifdom of God being Infinite and
Incomprehensible : He Executes the
Difpeniations of his Grace upon Man-
kind after an Incomprehensible and
Unfcarchable manner with great Variety 5 In or-
der to Try the Freedom of our Will, that They
may be manifeft that Love him with all their
1 Heart,
0/"Macarius the Egyptian. 365
Heart, and Endure all manner of Danger and
Labour upon his Account. For the Perfons
who are Prevented with the Favours and Gifts
of the Holy Spirit, immediately as foon as they
Come with Faith and Prayer, are They without
Toil, and Sweat, and Fatigue. * But it fomc-
times happens that they are notwithihvnding in
the World. God frill affords them Grace, not
in vain, nor unfeafonably, nor yet as it were by
Chance ; But by a Wifdom that Exceeds all
Expreflion, and is never to be Comprehended :
In order to the Trial of their Purpofe and Free
Determination, who fo Quickly had Obtain'd
the Divine Grace, whether they were Senfible
of the Benefit and Kindnefs that had been fhewn
them, and of the Sweetnefs of God, according
to the Proportion of Grace receiv'd without
any Pains of their own; which they that have
been thought worthy of, ought to give Proof of
their Diligence, their a Courfe, and their Con- a Gal. v.
flictj And to Endeavour to Dcmonflrate the
Fruit proceeding from their Will, and their In-
tention, -f~ and their Love; And to make a Suit-
able Return for thofe Gifts, That is, by giving
their whole Selves over to the Love of the
Lord, Both doing his. Will only, and with-
drawing themfelves perfectly from all Carnal
Defire.
But fuch Perfons, on whom, (though they
have withdrawn from the World, and given a
Flat Denial to this prefent Life, according to the
b Gofpcl, and greatly Perfevere in Prayer an<lb Matth.
Falling and Diligence, and the other Virtues )xvl* M»
* What Encourag'd me to Differ from the Veriions of
Faltbeniusy Dr. Pritius, and Pirus, was this little Variation
in the Manufcript, viz. eV< <5' on. inflead of U'iv orr, as it is
in all the Printed Copies.
f The Manufcript here inferts >£, which eafes the Senfe.
God
%66 The Spiritual Homilies
God does not immediately Beftow his Grace*
and Reft, and the Gladnefs of the Spirit, ini
mere Long-Sufferance towards them, and with-
holds the Gift (But this not without Defign,-
nor out of Time, nor as it were by Chance :
But by a certain Wifdom beyond Expreffion for
the Trial of their own Free Will) that He may
See whether they Thought Him the Faithful
c Matt. vii. and True God who has Promis'd, c to Give to
7. them that Ask^ and to Open to them that Knock ,'
the Door of Life , that he may Obferve thofe
who have Believ'd in his Word of a Truth,
* whether they Endure to the End, with the
fame Full Affurance of Faith and Indufhy, Ask-
ing and Seeking y Or whether through Afflicti-
on and Remifsnefs, they may not Fall off, and
merely through Want of Faith and Hope Give
, ... into Contempt, Not holding on to the End, by
2Pet*m,Reafon of the Time being f d Adjourned \ and
Mat9xxiv.of the Trial of their Will and Intention.
48, 49. For he that Receives not in a very little Tirne^
through God's Putting off and Long-Suffering,
is Inflam'd the more, and more Defirous after the
Heavenly good Things y And every Day is he
* Adding to his former Defire and Induftry, and
Speed, and Struggle, and to the whole Deport-
ment of Vertue, and to his Hunger and Thirft
after that which is Good, nothing Difpirited by
the Sinful Reflections that are Prefent with his
Soul, nor Turning to Contempt, and Impa-
tience, and Defpair: Or again under a Pretence
of this Long-Suffering, will he give himfelf up
to Sloth, Mufing with himfelf to this Effect,
* The Manufcript here for ^ reads «a and omits the «
[lowing.
f The Printed Copi
Manufcript ;*•*£<> W».
following.
f The Printed Copies all read wste.*pi?w rQ #f <W, but the
when
#/ Macarius the Egyptian. 367
when pall I Obtain after all the Grace of God ?
And thence is Drawn afide by Sin to downright
Neglect. But the more the Lord himfelf, by
this Delay, fhews his Long-Suffering towards
him, Putting the Faith and Love of his \ Will
upon the Trial : So much the more Eager, Di-
ligent^ and * Obftinate, and Uncomplying ought
he to be in Seeking after the Gift of God, ha-
ving once Believ'd, and PofTefs'd himfelf with a
Full A durance, that God cannot Lie^ but is
Tt'tfej ** who hath Promis'd to Give his Grace,
to tfiem that continue to Ask in Faith to the
very End with all Patience. For by fiich Souls
as are themfelves Faithful, is God thought both
Faithful and True, and according to the Word of
Truth, e they have fet to their Seal that God fc€ J&miih
true. 55-
Wherefore Suitably to this above-mention'd
f Knowledge of Faith, do they make an Efti-^P1*^
mate of themfelves wherein they are Deficient, ,*
fo far as their own Power is concern'd : Whe-
ther it be in Labour, or Conflict, or Applica-
tion, or in Faith, or Love, or any other of the
whole Chain of Vertues -, And when they make
this Scrutiny, with all the Minute Exactnefs
they are Able, they Force and Urge * themfelves^
all they can, to be Well-pleafing to the Lord,
as having once for all Embrac'd this Faith, that
God, who is True, will not Deprive them of
f This may be well underftood in Oppofition to Bjiftnefs,
Precipitance, PaJJion, Complexion, or Imagination, which by
Novices and Enthujtafts are too commonly miftaken for the
Superiour Aflcnt of the Intellectual Man, which alone is Able to
Endure the Trial.
* The Printed Copies read mnhSu and Co render the
Context hardly Senfe : But the Manufcript reads thtriirm*
** The Manufcript before fcxyya^ot^^ inferts .
* The Manufcript here addj 'xvr'm
the
68 7l)e Spiritual Homilies
" the Gift of the Spirit, if they Perfevere to the
End in the Worihip and Expectation of Him,
with Full Application > But they fhall be
thought worthy of the Heavenly Grace, fo long
as they flill * continue in the Fleih, and (hall
Obtain Eternal Life.
And thus do they Direct their whole Love to
the Lord, having Denied all Things elfe, and
looking for Him only with Great Defire, and
Hunger and Thirft, and ever waiting for the
Refrclhment and Confolation of Grace, and
taking no Comfort in any thing of this World
willingly, much lefs Acquiefcing in it5 and Tied
down to it. But they ever Contradicting grofs
Suggeflions wait for the Aid and Help of God
onlv, when at the fame Time the Lord himfelf
Is Already after an hidden manner Prefent with
thole Souls that Oblige themfelves to fuch a
kind of Application, Intention, and Patience y
And He Succours, and Preferves them, and is
their Support \ in every Single Fruit of Ver-
tue. And though they are even in Labour and
Affliction, and in the Acknowledgment of the
Truth, and in an Enlightn'd State of Soul : Yet
. have they not Obtained the Grace of the Spirit,
and the Refreihment of the Heavenly Gift > nei-
ther have they been Fully Senlible of it through
the Inexpreflible Wifdom of God, and his un-
fpeakable Judgments, who Tries Believing
Souls very different Ways, and Fixes his Eye
upon the Love of their Will and Intention.
For there are Boundaries, Meafures, and even
Scales, of the Free Intention, the Love of the
Will, and the Difpolltion, fo far as one is Able,
* The Manufcript and Fiats for rvy^^TX> reac^s 7VV%*'
t The Manufcript here inferts tfc
to
o/"Macarius the Egyptian. 3<>p
to All his Holy Commandments. And thus
thofc Souls that Fill up the Meaturc of their
Love and Duty, arc thought worthy of the
Kingdom and Eternal Life.
For God is Juft, and his Judgments Righte-
ous. And with Him is there No Refpect of Pcr-
fons : But in proportion to their good Deeds,
whether Corporeal or Spiritual, Whether in the
Way of Knowledge, or Underftanding, or Dif-
cernment ( which God has alfo differently Im-
planted in the Human Nature) in Judging every-
one He will make Enquiry after the Fruits of
Venue, and as it Deferves will he Repay every
Man according to his Works ( in * the Day of
Judgment -> for fays the § Apoftk) He will Come i Rom. d.
and Render to every Man according to his Deeds : ) 6-
And the h mighty ft) all be mightily Tormented * Wifd.vi,
For h Mercy will foon Pardon the Meaneft. And 6*
the Lord faith, ■ that Servant which Knew his ! Luke xii<
Lord's Will) and prepared not himfelf neither did 47* 48«
according to his Will) fiall be Beaten with many
Stripes. But he that knew not) and did Commit
Things worthy of Stripes, fJjall be Beaten with
few Stripes. For unto whomfoever ?nuch is Given)
of him ftoall much be Required : And to whom
Men have Committed much) of him they will AJk
the more.
But Knowledge and Underftanding are you to
take in different refpe£h : As well according to
Grace and the Heavenly Gift of the Spirit •> as
according to the Natural Courfe of Underftand-
ing and Difcretion, and the Inftruction that
comes from the Divine Writings. For every
one will be call'd upon for the Fruits of Ver-
tue according to the Proportion of Bleilings
* The Manufcript here inierts It y,y.i;-r tfgirt«s *,%* •/**
$Kt:, ^ *7Ta^W« iKXfco kcctx rot, Igyk d'JT*,
B b God
3 ?o The Spiritual Homilies
God has Beftow'd upon him, whether they be
Natural, or thofe vouch faf'd by Divine Grace.
Every Man therefore is without Excufe before
God at the Day of Judgment. For every one
according to what he hath Known of the Fruits
of Faith, and of Love, and of every Vertue
Granted to himfelf, will be call'd upon for a
KMat.xxv.kj^e^tution out of his own Will and Intention,
y\t 27 wnetner it was by 1 Hearing he came by it, or
x ' 'whether He never heard the Word of God at
all. For the Soul that is Faithful and a Lover
of Truth, Looking upon thofe Eternal good
things that are laid up for the Righteous, and upon
that unfpeakable Blefling of Divine Grace that
is to come upon her, Deems her felf Unworthy,
as alfo all her Application, Labour, and Pains,
in Comparifon of the unfpeakable Promifes of
the Spirit.
This is the Man that is Poor in Spirit, whom
Mat. v. the Lord pronounces Blejfed -, This is he that
3--" Hungers and Thirfts after Right eoufnefs •> This is
he that is Contrite in Heart. They that take up
fuch an Intention, and Endeavour, and Pains,
and Defire of Vertue, and continue in it to the
'End, They {hall of a Truth be Enabled to Ob-
tain Life, and the Everlafting Kingdom.
Let not therefore any of the Brethren be
Lifted up againft his Brother, and proceed to
an Opinion of himfelf, feduc'd by Sin, fo as to
fay for Inftance, / have the Spiritual Gift in my
Pojjejfion. For it is by no Means Worthy of
Chriftians to Entertain fuch Thoughts as thefe.
For you know not what the Morrow may bring
to pafs in him 3 And Ignorant you are what
Sort of End,- His is like to be, and what your
own. But let every one looking well to him-
felf, Sift his Confcience at all Times, and Prove
the Work of his Heart, what Application, and
Conflid
of Macakivs the Egyptian. 371
Conflict he has in his Mind towards God. And
Aiming at the perfect m Mark of Liberty, and m PM. "i
Freedom from diforderly Affections, and of the J4"
Reft of the Spirit, let him Run' without Inter-
miUion, or Sloth, never placing his Confidence
in any Gift, or even in any Aft of Righteoufhefs.
Glory and Worfhip be to the Father, and to
the Son, and to the Holy Spirit for ever ! Amen,
Homily XXX.
The Soul that is to Enter into the King-
dom of God ought to be Born of the
Holy Spirit. And how this is T)one.
HEY that Hear the Word, ought to
give Proof of the Work of God in
their own Souls. For the Word of
God is no Idle Word : But has its
proper Work wrought in the Soul. For therefore
is it call'd a Work^ that it may be found tobefoin3 J°hn vi.
the Hearers. May the Lord then vouchfafe the 29*
Work of Truth in them that Hear, that the
Word may be found to be Fruitful in us !
For as the Shadow goes before the Body, nay
the Shadow manifeits the Body} yet is Truth
the Body it felf : After the fame manner
is the Word, as the Shadow of the Truth of
Chrift. Moreover the Word goeth before the
Truth. The Fathers which are upon Earth Be-
get Children out of their own Nature, out of
their own Body and Soul, and when Born, they
carefully Inftruft them with all Diligence, as
their own Children till they grow up to be per-
Bbi feft
j7*3 The Spiritual Homilies
feet Men, and SuccefTors, and Heirs. For the Aim
of Fathers from the very Beginning, and their
whole Endeavour is to Get Children, and to
have Heirs : Which unlefs they compafs, they
are in the greateft Grief and Trouble -, As again,
when they have, they have Joy withal. Be-
sides, both the Relations and Neighbours Re-
joice at it. After the very fame manner our
Lord Jefus Chrift alfo having a Concern for the
Salvation of Mankind Fulfill'd every Difpenfation
and Attempt made from the very Beginning,
by the Fathers : The Patriarchs, the Law, and
the Prophets. Lafr. of All came He in Perfon,
and having Defpis'd the Shame of the Crofs,
He Underwent the Death. And all this Labour
and Pains of His was with this view, that He
might Beget out of Himfelf, out of his own
b Compare13 Nature, Children of the Spirit, being well
Hal hii. pleas'd that they ihou'd be Born from Above
.IO* out of his Divine Nature. And as thefe Fa-
]Tm.'i. 1 8. tners witn us> if tney have no Children, are
John i. 12, Troubled at it: So alfo the Lord having Lov'd
13. Mankind as his own Image, was willing to Be-
— ;ii 6 pCt tnem 0f his own c Seed, the Divine Na-
J ' ■ Iture. If any therefore have no Mind to come to
d Pf. ex. 3 . fach a kind of Birth, and to be Born of the
dWomb of the Spirit, even the Divine Nature:
Great is the Sorrow which Chriit thereupon
Conceives, having Suffer'd for them, and Un-
dergone fo much, that He might Save them.
For the Lord is willing that all Men fhou'd
be made worthy of this Birth. For He died
for All, and hath Call'd them All to Life. But
then Life is that Birth, which is from Above,
of God. For without this, it is impofUble for
c John iii-the Soul to Live, as the Lord faith, e Except a
3* Man be Born from Above ^ he cannot fee the King-
dom of GocL So that again as many as Believe
the
a/Macarius the Egyptian. 373
the Lord, and coming to Him are vouchfaPd
the Honour of this Birth, caufe their Parents
that f Begat them Great Joy and Rejoycing inr i Cor.iv.
Heaven. And all the Angels, and Holy Powers lf<
Rejoice *over the Soul that is Born of the Spi-
rit, and become Spirit it felf.
For this Body is the Likenefs of the Soul;
But the Soul, the Image of the Spirit. And as
the Body without the Soul is Dead, Able to
Do juft Nothing : So without the Heavenly
Soul, without the Divine Spirit, the Soul is
Dead to the Kingdom of God, not able to
Perform any one of the Things of God, without
the Spirit.
For as a Painter fir ft obferves the King's
Countenance, and then Draws it 3 And when-
ever the King's Face is oppolite looking full
upon the Perfon that Draws it, he Draws the
Figure with Eafe and Succefsj But if the Face
is turn'd off, he can by no means Draw it, be-
caufe it looks not directly upon the Painter :
After the Self fame manner does that Noble Ar-
tift Chrift in them that Believe in Him, and
ever Look with Attention to Him, immediately
make his Draught of the Heavenly Man after
his own Image, from his own Spirit -y Out of the
Subftance of the Light, wThich words cannot
exprefs, doth he Draw the Heavenly Image, and
Beftows upon it her Noble and Good Sppufe.
If therefore any one doth not Fix an attentive
Look conftantly upon Him, Overlooking all
Things elfe, the Lord will never Draw his own
Image from out of his own Light. It behoves
us therefore to Look earneftly on Him, Believ-
ing in Him, and Loving Him, Rejecting all
Things elfe, and Paying our Regards to Him :
* The Manuicript here inferts Itt\,
Bb z
374 Tke Spiritual Homilies'
that having Drawn the Heavenly Image of
* Ro. viii. Himfelf, He may fend it % into our Souls, and
29. f) h 4. Bearing Chrift we may Receive Eternal
l8* 'Life, and from that moment our AfTurance be-
*iCor.xv.ing Complete we may be at Reft.
49. As a Piece of Gold, unlefs it Receive and is
Stamp'd with the King's Image, neither pafTes
Current in the way of Dealing, nor is Hoard-
ed in the King's Treafures, but is Thrown back
again : So even the Soul, unlefs it have the
Image of the Heavenly Spirit in the Light which
is unfpeakable -, It is no way Fit for the Hea-
venly Treafures, neither is it Apcepted by the
Noted Merchants of the Kingdom, the Apo flies.
For he that was call'd, and had not on the Wed-
ding Garment, was Caft out as an entire Stran-
ger, into Outer Darknefs, as not Bearing the
Heavenly Image. For This is the Sign and
•Compare \§eai 0f t}ie Lord Imprefs'd upon Souls, even
j j v' the Sprit of the Inexprefllble Light.
1 Cor. ix. And as a Man that is Dead is Ufelefs, and
a- entirely of no Service to thofe about him* for
1 Tim. ii.wnich Reafon alfo they Carry him forth with-
Ephefl i out r^ie C^y? and lay him in the Ground : Thus
13' '. alfo the Soul that k Beareth not the Heavenly
John iii. Image of the Divine Light, which is the very
2 3- Life of the Soul, becometh l Reprobate, and
1 40 XV" fucn as w*u ^e Taken upon no account what-
'Jer.vilso.ever. For a Dead Soul is of no Service to that
City of the Saints, as not bearing the Luminous
and Divine Spirit. For as in this World, the
Life of the Body is the Soul; So alfo in the E-
ternal and Heavenly World is the Spirit of the
Godhead the Life of the Soul. (For * without
its proper Soul the Spirit, this Soul it felf is Dead
and Ufelefs to All Above.
* The Manufcript here adds uvev y<*% t%$ ij/t^fc, rQ
| Hence were the Antients ftil'd xgtropogoi, and §eo<po%oi.
, • Wherefore
a/Macarius the Egyptian. 375
Wherefore it behoveth him that Seeketh to
Believe and Come to the Lord, to make it his
Requeft that he may in this Life Receive the
Divine Spirit. For that is the Life of the Soul -,
And for this very Reafon did the Lord make a
Formal Coming, thereby to Impart his Spirit
to the Soul. For fays he, while ye have the John xii.
Lights Believe in the Light. The Night comet 7?, }6-
when ye can work no longer. If therefore any""*'*"*'
one, hath not hence Sought and Received Life
to his Soul, the Divine Light of the Spi-
rit j the very Moment he goes out of the Body,
is he immediately Set allele in the Regions of
Darknefs on the Left hand, never once Entring
into the Kingdom of Heaven, having his Final
Lot in Hell with the Devils and his xXngels.
~f~ As Gold and Silver, when Call: into the
Fire becomes Purer, and more Approv'd, and
nothing can Change it, neither Wood for in-
ftance, nor Grafs. For it Devours all Things
that come to it, for they too become Fire. So
alfo die Soul by its continual Abode in the Fire
of the Spirit, and the Divine Light, will Suffer
no manner of * Harm from any one of the Evil
Spirits. But if any one fhou'd happen to come
* near it, It is # Confum'd by the Heavenly Fire
of the Spirit.
f The Manufcript here omits ?, which is in all the Print-
ed Copies.
* Compare z Kings vi. 17. with Zech. ii. j»„ Pf xxxiv. 7.
f Eva$grius has inform'd us that Sergtopolis was Defended \Eccl Hift,
againft Chofroes, by an Apparition of Armed Men, not much Lib. iv.
unlike the Story of Eli/ha in Dot ban. And * Dr. Cave, Cap. 28.
that St. Ambrofe's Houfe was fo Guarded round with Fire, * See his
that the Demons, which by Magick were fent to Kill him,!'/* of St%
Confefs'd they cou'd not come near his Per/on, or even the Ambrofe,
Door of his Houfe. Confider alfo the Eleventh Homily of our p. 401.
Author.
Bb 4 Or
l?6 The Spiritual Homilies
Or as a Bird, when it has Flown up Aloft is,
in no Concern, as not #* Fearing, either the
Men of Sport, or Hurtful Beads : for being
Aloft it Laughs at all : So too the Soul, when
\?C. Iv. 6. fhe has Received the Wings 1 of the Spirit, and
has taken her Flight into the upper f Heavens,
being Higher than they, Laughs at all Below.
And indeed Ifrael after the Flem, in the Days
when Mofes Divided the Sea, went through it
Below : But thefe being the Sons of God walk
Above upon the Bitter Sea of wicked ' Powers.
For their Body and Soul are made the Houfe of
God.
■ Gen. iii. In that Day, when Adam Fell, God came
8. m Walking in the Garden ; He n Wept, as I may
■* ;_ * 'fay, upon the Sight of Adam, and faid, Out of
what Good things have you Extracted Surprizing
Mifchiefs ? Out of what Glory doft thou bring f'o
much Shame ? Why art thou Dark at this
Juncture ? Why Deformed ? Why Withered ?
Out" of fo Great Light, how Great a Darknefs
hath Covered thee ? And indeed when Adam was
Fall'n and Dead from God, his Maker Lament-
ed him 'y the Angels, All the Powers, the Hea-
vens, the Earth, and all the Creatures mourn'd
'for his Death and Fall. For they Caw that He
who was Given them for a King, was made the
Slave of the Adverfe and Wicked Power.
Wherefore he was CloathM with Darknefs in
•A&sviii. his Soul, with ° Bitter and Wicked Darknefs.
1 3- For he was brought under the Dominion of the,
Ruler of Darknefs.
Luke x. This is he that was Wounded by the Thieves^
3°- and that became Half dead as he was coming
down from Jerufalem to Jericho. For moreover
even Lazarus, whom the Lord Raised, was fo
** The Printed Copies read ftiFe, the Manufcript p**
f The Manufcript here reads rav a^ccwy.
Full
a/Macarius the Egyptian. 377
Full of Stench, that no Man cou'd come near theJohn XI-
Sepulchre j was a Type of Adam, who had Con- l3^*
tracked much 111 Savour in his Soul, and was
Fill'd with Blacknefs and Darknefs.
But do you, whenever you hear mention
made of Adam, and of him that was Wounded^
and of Lazarus, not Suffer your Mind to Run
out at Rovers, as it were on Mountains : But
Keep in your own Soul within, becaufe youalfo
Carry about you the very fame Wounds, the very-
fame 77/ Savour, and the very fame Darknefs.
For we are All of us Sons of that Dark Race,
and do All partake of the fame Rank Savour.
The Diforder therefore which he Labour'd un-
der, the very fame are we All Afflicted with, as
being of the Seed of Adam. For the Diforder
which hath happened to us is much what the
Prophet Ifaias mentions, There is nothing *
but Wounds and Bruifes, and Putrifying Sores ; I&. i. 5> 6,
they have not been Clos d, neither Bound up, nei~
ther mollified "with Ointment. So Incurable a
Wound had we been wounded with, that it
was PofTible for the Lord only to Heal it. For
for this very Reafon came He in Perfon, becaufe
Not one of all the Antients, nor the Law it felf,
nor yet the Prophets, were Able to Cure This :
But this Perfon Alone at his Coming HeaVd
that Wound of the Soul, which had been paft
Cure.
Let us therefore Receive God, and the Lord
the True Healer -, wTho Alone is able by his
Coming to Cure our Souls, having undergone
* The Letter of the Ixx, as cited by our Author, feems
to Affirm the contrary, viz. s*. en r(alvf**i y-re ua>x*>4 .
To render which Words fuitably to the Hebrew and our
-cttg/i/ftVerfion, X proceed upon a ilippos'd Ellipfis of («' p* )
ytZ% hx gfn ei fti Tqctvpci, &t& «' y.v, ficthmy , Qr>C,
many
378 The Spiritual Homilies
many things upon our account. For He ever
knocks at the Door of our Hearts, that we may-
Open to Him, and may when He is come in,
be Refrefh'd in our Souls, and that we may
Warn and Anoint his Feet, and that He * may
make his Abode with us. For in the Gofpel
' Luke vii. there, the p Lord f Upbraided him that had not
44- Waflfd his Feet. And again i elfewhere he
' Rev. i". faith. Behold I ft and at the Door and ** Knock,
if any one will hear my Voice, and. Open the Door
to "f~i" ^ I will come in unto him. For for this
very Reafon did He continue to Suffer many
Things, having Given up his own Body to the
Death, and Redeem'd us from Bondage, that
when He fhou'd Come to our Soul, He might
take up his Manfion with Her. For for this
very Reafon does the Lord fay to them on his
Left Hand in the Judgment, who are lent off
Matt. xxv. by Him into Hell with the Devil, / was a
42> 43- Stranger, and ye took me not in, I was an Hun-
gred, and ye Gave me No Meat, I was'^hirfty,
and ye Gave me No Drink. For his Food, and
Drink, and Clothing, and Houfe, and Refrejh-
ment is in our Souls. Therefore does He con-
. tinually Knock, defiring to Come in unto us.
Let us Receive Him therefore and Introduce
Him into our Selves : Becaufe both our Food,
and Life, and Drink, and Eternal Life is He
Himfelf. And every Soul that hath not received
Him in this prefent Life within her, and Re-
frefh'd him, or rather that hath not been Re-
frefh'd in Him, hath no Inheritance with the
Saints in the Kingdom of Heaven, neither can
* The Manufcript reads a-dttVp.
f The Manufcript reads mnhfyi.
** The Manufcript here inferts «J «£**?.
ft The Manufcript here inferts pa.
he
a/Macarius the Egyptian.
he Enter into the Heavenly City. But do
Thou thy Self, Lord Jefus Chrift, Introduce us
thither, while we Glorify thy Name, together
with the Father, and the Holy Spirit for ever !
Amen.
179
Homily XXXI.
It behoveth him that Believeth to be Changed
in his Mind, and to Co lie B all his Thoughts
moGody in which our whole Obfervance
of God doth truly conjift.
T behoveth him that Believeth, to
Beg of God that he may be Changed
in his Intention by a Change of his
Heart pafling off from Bitternefs to
Sweetnefs, and to Keep in Mind how
the Blind Man was Heal'd 3 the how Woman like-
wife which had an IfTue of Blood by Touching
the Border of his Garment was made whole ;
How the Nature of the Lions was Tam'd 3 the
Nature of Fire Subdued : Becaufe God is that
Peerlefs Good into whom you ought to Gather
up your Mind and Thoughts, and to Think of
nothing elfe, than how to Keep the Expectation
of Him in your view. Let the Soul therefore
be as one that Gathereth her Children which
are upon the Ramble, and Reproves the
Thoughts that were fcatter'd by Sin 3 # And
* The Manufcript here infcrts *J,
let
380 The Spiritual Homilies
let her Bring them Home into the Houfe of
her Body, Always expecting the Lord in Fail-
■Mat.xxm. ]ng anc| jn L0Ve5 when He will Come and a Ga-
37' ther her of a truth. But what is Future not be-
b Ro. viii. ;ng b Manifeft, let her Hope on the more in
c2Tim i.ner Governour, Placing her Hope c well upon
j 2. ' him, and let her Keep in mind, how even Ra-
hab^ when among Strangers, Believ'd the
Ifraelites ^ and was thought worthy to be
reckon'd as one of them . But the Ifraelites in their
4 Pfalm Love d Returned back into Egypt. As therefore
*KXVU1'*U Rabab's Cohabiting with People of a different
Nation, did her no manner of Prejudice ; but
her Faith Brought her over to the Side of the
Ifraelites: So neither will Sin any way Hurt
them, that in Hope and Faith wait for the Re-
deemer, who at his Coming Changes the
Thoughts of the Soul, and makes them Divine,
Heavenly, Good -> and Teaches the Soul True
Prayer, without Diftraclion, and Wandring.
* Ifa. xlv. Fear not^ e fays he, / will Go before thee^ and
2' Level the Mountains : I will Break in pieces the
Gates of Brafs^ and Cut in Sunder the Bars of
fpaat.vu.frQp. And again, Take heed, f faith he, to thy
l7' * Self) that the Word Hidden in thy Hearty become
not Sin -y left thou fay in thine Hearty this Na-
tion is Numerous and Strong. If we are not
Overcome with Sloth, nor afford Pafture to the
Diforderly Suggeftions of Sin; But voluntarily
Draw our Mind, Forcing our Thoughts upon
the Lord : the Lord will doubtlefs Freely come
unto us, and of a truth Gather us unto Himfelf.
For All well Pleating and Obfervance is in the
Thoughts. Wherefore do your Endeavour to
Pleafe the Lord, expecting Him always within,
Seeking Him in your Thoughts, and Forcing,
nay, Neccflltating your own Will and Inten-
sion conllantly to Look up %o Him, And Can-
fider
of M a c a r i u s the Egyptian. 381
fidcr how he comes to thee, and makes his Abode
with thee. For how much foever you Gather up
your Mind into a Seeking after Him, He is much
more Neceflitated by his own tender Companion
and Kindnefs to Come to thee and Refrefh thee.
For He Hands and Beholds thy Mind, thy
Thoughts, and thy Deiires ; Viewing well how
it is you fcek him,* and whether it is with your
entire Soul, whether it be not SluggiiTily, and
whether it be not Carelefly. And when he
fhall Obferve thy Earner! Application in Seeking
after him, then is he Manifcfted, and Appears
to thee, and he imparts his Help to thee, and
Appoints the Victory for thee, Delivering thee
out of the Hands of thine Enemies. For having
firft Beheld thy manner of Seeking, and how
Inceflantly thy whole Expectation is from Him :
"Thus * doth he Teach and give thee the True
Prayer, the True Love, which is s Himfelf^gjjoh,^
Becoming all things unto thee, Paradife, the 16*.
Tree of Life, the Pearly the Crown, the h Builder,
the Husbandman, a Sufferer ; Impafftble, Man, h Mat< xv-u
God, TVine^ the Living Water, a Lamb, the 18.
Bridegroom, the JVarrior, the Armour, All in
All, Christ.
And as an Infant knoweth not how to Heal it
felf, or to Deck it felf, but only Turns its Eyes
towards its Mother, Weeping till fhe is touch'd
with Companion, and then takes him up : Thus
do Faithful Souls Always Hope only in the Lord,
Afcribing to him all manner of Righteoufnefs.
For as without the Vine the Branch is Dried up, Johnxv.i,
fo is he alfo that is defirous to be Juitified with- jr.
out Chrift. He is a 'Thief and a Robber that— x, i_
cometh not thro' the proper Entrance, but
* The printed Copies here -read JV* j, the Manufcript £r*;
Climbcth
382 The Spiritual Homilies
Climbeth up fome other way, jufl * as he that
isjuftified to himfelf without one to Juftify him.
Take we therefore this Body of ours, and
make an Altar of it, and lay over it every 'Thought
of ours, and Befeech the Lord, that He wou'd
Send from out of Heaven the Invifible and Great
Fire, and Devour both the Altar and all things
upon it \ And that all the Priefts of Baal may
Fall, which are the Adverfe Powers. And then
1 Pf. lxxii. ihall we fee the Spiritual Rain \ , as the Footftep
6- of a Man coming into the Soul, fo as to Become
within us the very Promife of God according as
* Amos.ix.it is faid in the Prophet, k / will Raife up and
1 1 • Rebuild the Tabernacle of David that is Fallen-
Ml O J 7
* xv* and will Build again the Ruins of it , That of
his own Kind Motion the Lord may Shine out
upon the Soul that lives in Night and Darknefs,
in the Sottifhnefs of Ignorance, and She Recover-
ing Sobriety may walk without Stumbling, Per-
forming the Works of Day, and of Life. For
thence is the Soul NourinYd, whence it alfo Eats,
whether it be from this World, or the Spirit of
JRev. iii. God. God alfo is there NourinYd, l and Lives,
20. and is RefrenYd, and Converfes.
John. xi*. gut eveiy one5 if ne nas a mind to it, may
23* Trie himfelf, whence he is NourinYd, and where
he lives, and among whom he Dwells -> that
having thus come by his Intelligence, and at-
taint to an exact Difcernment, he may with Vi-
olence perfectly Refign up himfelf to that which
is Good. Moreover, when Praying, look to your
felf in Prayer, taking Notice of your Thoughts
and Workings whence they are, of God, or the
, Adverfary -y And who it is that brings Food to
the Heart, the Lord, or the Rulers of this
World. And when thou hail made this Tryal,
* The Printed Copies read £V#s, but the Manuscript vs.
and
a/Macarius the Egyptian. 383
and Known, do thou, O Soul, Ask the Lord
with Labour and Defire for the Heavenly Food,
and the Increafe and Working of Chrift accord-
ing to what is written, But our Converfation is phil.iii.20.
in the Heavens, and that not in Type and Figure,
as fome imagine. For lo ! the very Mind and
Underftanding of them that have only the Shew
of Godlinefs Refembles the World. Behold the
Shaking and the Waving of their Intention, or
their UnftableMind, or Timoroufnefs, and their
downright Fear according to what is faid, With Gcn.iv.iz.
Groaning and Trembling jhalt thou be upon the
Earth, in proportion to their Unbelief, and the
Confufion of their Unfettled Thoughts, how
many Hours are they Tofs'd about, like all other
Men ? Such Perfons differ from the World only
in Fafhion # and Sentiment, and in the Bodily
Adjuftments of the outward Man : But in the
Heart and Mind are they Drawn to and fro in
the ## World, and Intangled in Earth by Fetters,
and Fruit lefs Cares, not having in their Hearts
attain'd to that Peace which is from Heaven,
even as the Apoftle fpeaks, Let the Peace of GWCol.iii.ij,
Rule in your Hearts : Which Reigns Supreme,
and Renews the Mind of the Faithful in the
Love of God, and of all the Brotherhood. Glo-
ry and Worfhip be to the Father, and to the
Son, and to the Holy Spirit for ever ! Amen.
* In the Printed Copies do we Read a" before >£, But the
Manufcript omits it.
** The Manufcript here inferts wy which is wanting in
the printed Copies. The Paris Edit, by Morelius c* t».
HOMIL Y
384 ^°e Spiritual Homilies
Homily XXXII.
The Glory of Chriftians which Abideth from
this very Time within their Souls, will
be Mantfefted at the Time of the Refur-
rection, and Glorify their Bodies in pro-
portion to their 'Piety .
H E Languages of this World are Va-
T~li
rious. For every Nation hath its pro-
per Tongue. But the Chriftians Learn
a New * Language, and the whole Body
of them are Inftru&ed by one Common Wif-
dom, the Wifdom of God -> and not of this
World, nor of this Age, which pafleth away.
And as Chriftians walk upon this old Creation,
they Fall into Heavenly Vifions which are Newer,
and into Glories, and Myfteries, taking Occafions
from the things that do appear. There are fome
kinds of Tame Beafts, as the Horfe for inftance,
and the Oxe. Each of them has its proper Body
and peculiar Voice. The fame is Qbfervable in
thofe that are Savage. The Lion has a Body and
a Voice peculiar to him, and the Hart likewife.
Even in Creeping things there is great Variety.
And among the Feathered kind are there Variety
of Bodies : the Body and the Voice of an Eagle
is of one kind, and the Body and Voice of an
Hawk is another. The fame Variety is there in
the Sea : Numbers of Bodies no way Refembling
each other. In the very Earth are there many
Seeds : But every (ingle Seed hath its proper
Fruit. Trees alfo there are many : But fome are
* All the Printed Copies Read bere ,> ,£yj which is hardly
Senfe: for which the Mairufcript reads mhy,\.
Greater?
of Mac akivs the Egyptian. 385
Greater, and fome are Lefs. The very Fruits of
Jutumn Admit of Great variety. For every
*kindo{ themf hath its peculiar Taitc. There are
Herbs .again, and among them great Differences.
For fome are Serviceable for Health : But others
again yield nothing but a pieajlng Smell. But
every kind of Tree produccth from within its
proper Cioathing the Leaves that appear, and
the Flowers and the Fruits. In like manner do
even Seeds produce from within the Raiment
that is vifible. The -\\ Lillies alio produce from
within what Cloaths them, and Beautifies the
Turf. Thus alio as many of the CI , as
have been thought worthy from this very time
to have the Heavenly Cioathing in Poffefiion,
have that very Cioathing Abiding in their Souls.
And iince it is Fore-ordain'd of God, that this
Creation fhall be Dijjolv'd, and Heaven and Earth
fa all pafs away ; that Heavenly Cioathing which
from this verv time had Cover'd and Glorified
the Soul, which they are pofTefs'd of in their
Heart, ** That will alfo Cover the Naked Bodies
which Rife out of the Graves -y The very Bodies
which are Rais'd in that Day, #*f* it is manifeft
{hall be Rob'd with Glory, that very Inviiible
and Heavenly Raiment, which Christians receive 2Cor. v.T
in this prefent Life.
And as 'Sheep and Camels^ when they find Grafs,
Run to the Fodder with Grcedinefs and Hafte,
* Unlefs -Vj(&> be imdcrftood here to agree with stxrov,
the Syntax wi[l be PerpIo.M
f The Manufc::pt hereinferts £#«, which is wanting in
the Printed Copies.
ft The Manuffoript and Mordias here omit durx, which is in
all the ether printed Copies and Clogs the Scnfe.
** In the Margin of the Manuicript there' is an Advcrtiie-
ment as i£ fbmething here were wanting.
*f The Word «aa*, which is in ail the printed Copies, the
Manuicript omits not without Advantage to the Senie.
C c and
386 The Spiritual Homilies
and lay in Food for themfelves : But in time of
Hunger they bring it out of their Maw, and
chew it, and that which they had Stor'd up Be-
Matth. xi. fore, ferves each of them for Fodder : Thus alfo
"■ as many as at prefent have Taken the Kingdom
of Heaven by Force, and Tafted of the Hea-
venly Food, Living in the Spirit 3 At the Time
of the Refurredtion have they that very Food to
Cover and Cherifh all their Members.
As therefore we were faying, that there is a
Difference in Seeds, becaufe many forts are fown
in one common Ground, and the Fruits which
they produce are Various, nothing like each
other > And of frees likewife that fome are
Greater, and others Smaller, and yet one com-
mon Earth contains the Roots of them All :
Numbers Thus alfo the Heavenly Church being but One, is
xxiii. 10. not t0 De Numbred : But every Jingle Perfon is
Gen. xxii. [n a fpecial Manner Adorn 'd with the Glory of
l?' the Spirit.
For as Birds produce out of their Body the
Covering of fheir Wings ; but the Difference
among them is confiderable : For fome Fly nearer
,to the Earth, but others again in the open Air ,
Or as the Heaven is but One, and contains many
Stars, Some indeed of a Brighter luflre, fome
of a greater Magnitude, and others of a leffer >
but all of them are Fix'd in the Sky : Thus alfo
are the Saint: in the One Heaven of the Godhead y
and have taken Root differently in the Invifible
Earth. In like manner the Thoughts that come
into Adam himfclf are very different. But the
Spirit that cometh into the Heart, Produceth
One Vein of Thinking, and One Heart. For
they that are Below, and they that are Above
are Both Govern'd by One Spirit.
But what is the meaning of thofe Be aft s that
Divide the Hoof ? Becaufe with double Hoofs
they
a/Macarius the Egyptian. 387
they Rid ground very Fa ft, they are fet for a Fi-
gure of thofe that Walk in the Law Uprightly.
But as the Shadow of a Body proceeds from the
Body it felf, but yet is Unable to Perform any
Bodily Miniitration ; for a Shadow can never
Bind up Wounds, Give Food, or Speak : How-
ever it plainly proceeds from the Body, and go-
ing before Manifeits the Prefence of the Body,
Thus even the Old Law is a Shadow a of the a Coh&.il
New Teftament. The Shadow fhews the Truth *7-
beforehand : But the Mini fixation of the Spirit Heb. x; i8
it never had. For Mofes being Cloath'd with
Flefri, cou'd not enter into" the Heart and Take
away the Filthy b Garments of Darknefs. N o- b Zech. ihV
thing but Spirit can diffolve the Power of wick- 3»
ed Darknefs from Spirit, and Fire from Fire.
For the Circumcifion which was in the Shadow
of the Law, Points out the True Circumcifion
of the Fleart, then Approaching > And the Bap*
tifm of the Law is a Shadow of things that are
True. For # thai; wanYd the Body : But here
does the Baptifm of Fire c and the Spirit Purge c Mat, Hh
and Wzfti off the Pollutions of the Mind. Then n.
the Prieft Cloath'd with Infirmity, Entred into Ifai- iv° 4«
the Holy Places, Offering Sacrifices both for
Himfelf and d for the People : Here Chrift the True d Heb. viu
High Prieft, hath once for all e Entefd into the e '27-
Tabernacle not made with Hands, and to the Altar e * VI'
which is Above, Ready to Purge them that Afk
him : Even the Confcience f that is Defil'd. For f Heb. ix.'
fays He, g / will be with you to the m End of the J 4-'
World. ThegMathew'
„ ■ XXVlll. 26/
* The Manufcript reads ««»».
** Chrifi is by the Evangelical Prophet Ifai. ix. 6. call' J
*IV ^H The EverLifmg Father. So our £»£/i/7> Translation.
But the lxxii. in the Alexandrian Copy renders it by ?r*7«f T*
/tt=^A*vT®- cui'm®*, and after that the Vulgar !/?//» by Pater
futuri feculi, i. e. the Father of the Age or World to come. By
Which World or J^e we are to underfland that Age of the
C C 2 Gc/pvf
388 The Spiritual Homilies
The High Prieft had upon his Breaft Two Pre-
cious Stones, and they had the Names of the
Tweke Patriarchs. What was therein Done is
a mere Type. For thus even the Lord having
Put on his "Twelve Jpoftles, fent them forth with
the Character of Evangelifts and Preachers to the
whole World. You lee how the Shadow by-
its own Approaching mews the Truth. But as
the Shadow Adminillers nothings neither -Heals
our Pains : So neither was the Old Law Able to
Heal the Wounds and Uneafinejfes of the Soul.
h Gal. iii. For neither had it h Life. For there are Two
**• Perfons jointly requiftte to bring any Matter to
Perfection, as for in fiance the Two Tefiaments.
Man was made after the Image and Likenefs of
God : He hath Tkvo Eyes, Two Noftrils, Two
Hands, Two Feet. And if it happen that any
one hath but one Eye, or one Hand, or one Foot^
It has the Appearance of a Fault.
Or as a Bird that has but one Wing, can never
Fly with that One : So even the Humane Na-
ture, if it continues Naked, by it felf, and Re-
ceive not the Mixture and Communion of the
Heavenly Nature, Nothing is Retlified, but it
* Remains Obnoxious in its own Nature, in much
Filth. For the Soul it felf is call'd the Temple
and the Houfe of God, and the Bride of the
Lev. xxvi. King. For faith he, I will Dwell in them, and I
ii, 12. will Walk in them-. Thus did it pleafe God,
2 Cor. vi.that when He came down out of the Holy Hea-
l6- venSj he Cloath'd thy Rational Nature with
5Ecc]cf. i.FbJ® taken out of the Earth, and Temper'd i it
*4
Go/pel or IvleJJlas which the Prophet had then in his Eye, and
which as it Began with the Incarnation of our Blefled Lord :
So neither can it expire before He ffcall have Deliver'd up the
Kingdom to his Father. 1 Cor. xv. 24. Whence it appears that the
re here, is not to be Limited to the Apoflles, but Reach-
es to M their Suuejfors, and is Coc yai with the Zverlafimg
tyfpd it fcIF.
with
a/Macarius the Egyptian. 389
with his Divine Spirit, that thou alfo beim
Earthly, rnighteft receive the Heaven!;; Soul
And when thy Soul (hall Communicate with the
Spirit, and the Heavenly Soul fhall Enter into
Thine, then art thou a Per feci Man in God, and
an Heir, and a Son.
But as neither the Worlds k Above, nor thefe k Hcb. xi.
Below can l contain the Majefly of God, and his, 3-
Incomprchenfible Nature : So neither on the other 2yi *£n'
hand are either the Worlds Above, or thefe on
Earth Able to Comprehend his D -u w\\
How he Leffens himfelf yin Gondefcenflqn to
imall and little things. F;>r as his Majefly is In-
comprehenfible, Co is his Humiliation. And it To
falls out that when in his Difpenfations he Ap-
points # thee to Afflictions, and Sufferings, and
m Marks to your Prejudice, and fuch things as m Gil vi.
you imagine to be againftyou. They come upon I7-
your Soul's Account, if you are defirous to be
in the World, ana to grow Rich -, All manner
of Misfortunes meet you. You begin to Reafon -
with your felf about it, Becaufe I have met with
no Succefs in the World, I will e'en Retire from it,
and Renounce it, and will ferve God. Afterwards
when you are come hither, You hear the Com-
mandment, which n faith, Sell all that thou haft, n Mat. xix.
Hate all Carnal ° Society, Serve p God. Then do o 2'- ..
you Bsgin to Return "Thanks For your Hard Fortune *)° ^
in the World, Becaufe, fay you, / am found by P M'at> '
the means of that, Obedient to the Command of 1Q.
Chrift. It remains \ now that as you have in
part chang'd your Mind, as to the things that do
appear, and have withdrawn from the World,
* The Manufcript inftcad of iiWftH&t, as it is in the
Printed Copies Reads, d<* )»•/*« ire.
f The Particle si which is in the Editions of Taltkenhis,
the Folio of Picus, and Dr. Pntins, is omitted both in the Edi-
tion of Moreliits, and in the Manufcript.
C c 3 and
390 The Spiritual Homilies
and from Flefhly Commerce : So ought you for
that very reafon to proceed on to a Further Change
in your Mind from the Flefhly Wifdom to the
Heavenly. After this do you Begin to have a
diftinct Infight into the very Leifon you have
Heard, nor yet do you Reft here, but are Con-
cenfd and Labour to be in Poffeilion of what
you have Heard, f And when you think
you have Performed every thing in having made
your Renunciation, the Lord Talks the Cafe
over with you, Why do you Boaft ? Have not 1
Created your Soul and Body ? {Have # not I made
fi Haggai, your Gold * and ^ Silver? ) What have you, pray,
**• 8- Done? Whereupon the Soul begins with an open
rConfider Confefiion r to Befeech the Lord, and to fay,
Job. xlH. j£n things I own are Thine 5 This Houfe in which
1" ' I am is thine ; My very C loath s are Thine -y By
'Thee am I nourijh'd •, And by thy Difpenfation am
I appointed to every thing that is for my Advantage.
In Reply to All thefe Acknowlegments doth the
Lord then begin anew to fay, / Thank you ; The
Goods are your own ; Tour Good Will is your own ;
And becaufe out of Love to me you have Fled
to ?ne, Come hither^ I will give you be fides the things
which hitherto not Even you have been Pofiefs'd
°U nor yet the Men which are upon Earth : Take
Me, thy Lord together with thy own Soul, that
thou mayeft ever be Joyful and Glad with me.
For as a Woman, which is Efpous'd to a
Man, out of her Great Affection, offers him
All her Goods, and her whole Dowry, Throw-
ing them into the Hands of her Hufband, and
makes this Speech, / have Nothing that is pro-?
f The Manufcript and Dr. Pritius begin here a new Period,
and the Manufcript inferts >C.
* The Manufcript here inferts toy x^vrtr k} tov agyvgov hk
perty
a/Macarius the Egyptian. 391
perly my Own ; "The Goods that belong to me, are
yours ; And my Dowry is yours, and my very Soul
and Body yours : Thus alfo is the Compos'd
Soul, the Virgin that holds f Communion with ''J0*1-'- 3
his Holy Spirit. But as He, when He came
upon Earth, SurTer'd, and was Crucified 5 So
ought you alfo to Suffer with Him your fclf.
For when you fhall have withdrawn from the
World, and Begun to Seek God, and to have
t Difcernmcntj the next thing you have to Do,' Heb. v.
is to Fight with your own Nature, in its old H-
Habits, and Propensities that are grown up to-
gether with you. And when you are Engaging
with Cufrom and Prefcription, you meet with
Thoughts that Oppofe you, and Hurry you
back into that which is External, whence you
came out. Thereupon you Begin a Conflict.,
and a War, Pufhing on Reafonings again It Rea-
fonings, Mind againfl Mind, Soul againft Soul,
and Spirit againft Spirit. And in the Event the
Soul is There in a perfect * Agony. For there
is Difcover'd to be a certain Hidden and Subtle
Power of Darknefs feated in the Heart. And
the Lord alfo is near thy Soul and Body, Be-
holding thy Battle, and Initils fecret Heavenly
Reflections into thee in the Hidden Man. But he
leaves them to your felf till fuch Time as you
have been Difciplin'd, and Grace it is, which
Conducts thee in thy very Afflictions. And
when you do arrive at Reft, She makes her Self
known to you, and plainly fhews you that it
was for your u Advantage that She Suffer'd you u Pr oIx.
* The Printed Copies read every one of theraA to the
i ^w\ which though never Co True is yet Nothiui *lmi*
Purpofe here. The Manuscript on the other hand reads «y&>v<«,
which is Good $enfi3 and Agreeable to the reft ot the Para-
graph.
Cc 4 to
67.
3J?i The Spiritual Ho mil ies
to be Exercis'd. As when a Rich Man has a
Son, and that Son a Tutor, who Corrects him
with * Rods fo long, that the Correction, and
the Wounds, and the Stripes Teem very Grievous,
till fuch Time as he grows up to Man -, But then
does he Begin to Return his Tutor Thanks : So
alfo does even Grace Chaftife ~f thee by a fpecial
Difpenfation, till iuch time as you come to a
*1$\*£xr.± prffB Man.
I5' The Hu (landman Throws his Seed all about,
and he that Plants a Vine, is defirous that every
Branch of it fhou'd Bear. At lair therefore he
brings his Pruning Hook, and if he find No
Fruit, he is Griev'd. So is even the Lord de-
yLuk. viii. firous that his Word friou'd be y Sown in the
.II— Hearts of Mankind. But as the Hufbandman is
Griev'd at an empty^iece of Ground : So is the
Lord alio Griev'd with the Heart that is Barren
and beareth No Fruit.
As the Winds Blow every where upon all the
Creatures > and as the Sun Shines out upon the
Pfalm whole Habitable World : So is the Godhead eve-
exxxix— . ry where, and every where is it Found. If you
feck Him in the Heavens, He is there Found in
* tfie Thoughts of the Angels \ If you Look for
him upon Earth, He is met with here alfo in
the Hearts of Men. But out of a Great Num-
ber there are but Few Chrijlians, that are Welh
pleafing to Him. Glory be to the Father, and
to the Son, and to the Holy Spirit for ever !
Amen.
f In the Original it is Thor.gs, bagets,
* The Manuicript here inferts <r;.
HOMILJ
a/Macarius the Egyptian, 393
Homily XXXIII.
It behoves us to Tray to God without Ceaf-
ing and with Attention.
ffpSlgp E ought to Pray, not # after any me-
j chamcal Habit of the Body, nor in
the uiual wav of Lifting up the Voice,
nor yet in the Cuftoc&ary wa^r of Si-
leflce, nor even with the Bending of
the Knees : yii g a irrict Regard to the
Mind, to Wail for God, when He will be with
lis, and n upon the Soul, thro' all her
a Outgoings and Paths, and the Avenues cf Senfe 5 a Pfalm
And Inihuclus, when it becomes us to be b Silent, CXXXiX- 2*
and when it may be proper to Speak aloud and b p/xxx{
to Pray with c Crying, provided only, that the
Mind be Sti a . ds God . c Hcb. v. 7,
For as the Body, when Working any thing IsHof.xii.4.
all of it entirely Taken up and Bent upon the Work,
and all the Members of it are mutually Ail: fting to
each other : So let the Soul alfo be All of it whol-
ly Given up to the Lord in Prayer and in Chari-
ty : Not Hurried away at Rovers, nor Carried
about with the Workings of her own Reafbn;
(j But as far as floe is Able^ Taking true Pains^
and Collecling her felf with all her Thoughts) and
Attending upon Chrift with Expectation.
* All This muft be underftood with a Grain of Salt. Our
Author, if I rniftake not, is here Treating of Private Prayer,
not Public Devotion. And he Alludes to the feveral Infi,
of Failure in the youvger Monks of Egypt, Labouring if pofli-
ble to Hinder them from Miftaking what is only C'trcm ,
tial at beft, for that which is Effential.
t The Manufcript inferts here «AA* earn Jitxpic^xrcc cjra^d
y^ trvidfuTU Iccvrlu) gvjj ZtccTi ro7$ Xo[i<rp.olq ■ ■
And
3<?4 The Spiritual Homilies
And Thus will He Shine forth, Teaching her
the True Method of Petitioning, Giving her the
Pure, Spiritual Prayer, Worthy of God, and
* John iv.the ^TVorfhip which is in Spirit and in 'Truth.
24. But as he that has made Ghoice of Merchan-
dize for his Vocation, has not merely one manner
of Projecting Gain : But is Obliged to Improve
every manner of way, and to Multiply his Increafe
of Gain pafTing off from one Adventure to ano-
ther, and thence again haftening to fome freili
Expedient, and in fhort ever Shifting from that
which is of No Advantage to what is more Gain-
ful. So let us alfo Set off our Souls with as much
Variety and Art, that we too may Gain the True
and Great Gain of All God himfelf, to Inftruct
us of a truth how to Pray. For Thus will the
Lord Reft upon the Good intention of the Soul,
Working her up into the Throne of his Glory,
Seating and Reiting himfelf upon her. For thus
have we heard from the Prophet Ezekiel concern-
ing the Spiritual hiving Creatures that were Yok'd
in the Lord's Chariot. For thefe does he Prefent
to us as all-over Eye; as the Soul is that Carries
God, but rather that, ftrictly fpeaking, is Carried
. of God. For fTie becomes All Eye.
And as an Houfe that has the Prefence of its
Mafler, is full of Ornament, and Beauty, and De-
cency : So even the Soul that has her Lord with
her, and Taking up his Manfion in her, is Full
of All Beauty and Grace. For fhe has the Lord
together with his fpiritual Treafures to Refide in
her, and to Govern her. But Wo to that Houfe
whofe Mailer is Gone from home, and whofe
Lord is not at hand ! For it is Defolate, being
Dug down, full of Uncleannefs, and Diforder.
There do the Syrens and Devils, according to the
eIf.xxxiv.e Prophet, Dwell. For in the Houfe that is laid
14, ij-. wafle, are Cats and Dogs, and all Uncleannefs.
Wo
a/Macarius the Egyptian, 395
Wo to that Soul thatRifes not from her grievous
Fall ("f nor Receives the good Mafter of the Houfe,
Christ, Dwelling in her, but Abides in her Un-
cleannefs) and has them within her that Perfuade,
and Neceflkte her to Bear enmity againft her
Bridegroom, and that arc Defirous to Corrupt
her Sentiments in Chrift's Disfavour !
But when the Lord fhall Behold that fhe Re-
collects her felf to theutmoft of her Power, Ever
feeking the Lord, (and * waiting) for Him night
and day, and crying to Him, as he hath Com-
manded her to {Pray without Ceafing, upon eve- fLuke
ry Emergency, will Average her, as he hath pro-xvlli- J>7*
mis'd, having Purg'd her from the Corruption
that was in her, and Himfelf 8 Prefent her to him- g Ephef. v.
felf, a Blamelefs, Spotlefs Bride. " r(>> 27-
But if you Believe thefe things to be True, as
they certainly are, Look well to your felf, whe-
ther your Soul hath found the Light to Guide
her, and the True Meat and Drink, which is the
Lord. But if thou haft it not, Seek for it night
and day, that thou may 'ft Receive it. When
therefore you fhall Behold the Sun, fearch for
the h True Sun : For thou art { Blind. When you h Mai. iv.z.
fee the Light, look upon thy Soul, if thou' haft1 lia.lix.
found the c True and Good Light. For all things that j°;
appear, area Shadow o£ the True things done in the -*° 'l'9'
Soul. For there is befides the vtfible Man, another
Man within y And there are Eyes which Satan
hath Blinded, and Ears, which he hath Deafned.
And this inward Man hath Chrift Come to make
Whole. To whom be Glory and Power with the
Father, and the Holy Spirit for ever! Amen.
f The Manufcript here inferts £ ^ ^^x^xv^s-r, r xxXoi
p)icoaeaxroTUo ^g^roy St»tZ9Tt xXXx (Atvx<rY\ cv ttj xkx6x^ticc
60UTK;
* The Manufcript and Both the Editions of Virus infert
here zr^rSoKarx in the Text : But Palthenius and after him
Dr. Fritius only in the Tranjlation.
Homily
396 The Spiritual Homilies
Homily XXXIV.
Concerning the Glory of Chriftians, which
pall be voitchfaf'd to their Bodies in
the Re/urreBioUy and with which they
pall be Irradiated together with the
Soul.
Rev. xxi.
*3-
f: S the Eyes of the Body See all things
Clearly : So to the Souls of the
Saints are the Beauties of the God-'
head Manifeft and Villble, with
which Chriftians being mix'd, be-
come Wife. But that Glory is Hid from the
Corporeal Eyes : But ReveaFd clearly to the
Soul that Believes, whom the Lord Raifeth
from the Death of Sin, as he alfo Raifeth up
the Dead Bodies, Preparing for her a New
zl&u lx. Heaven, and a New Earth, and the Sun ayof
'?• . Righteoufnefs, Bellowing every thing upon her
^out of his own Godhead. He is the True
* World, and the Living Earth, and the Fruitful
Vine, and the Bread of Life, and the Living
bPf.xxvii. Water, as it is b written, / Believe to fee
J3- the Goodnefs of the Lord in the Land of the
c Md.iv.z. giving. And again, c there f jail Arife to them
that Fear the Lord the Sun of Righteoufnefs and
Healing in his Wings. And the Lord hath alfo
d John xv. faicJ3 / d am t]oe <frue J7"ine. And again, / e am
*• .the Bread of Life. And again, he that { Brinks
4s! V1 °f the Water which I will give him^ it fall be in
f~W. 1 4. him a Well of Water fpringing up into everlafling
Life.
For the Coming of the Lord was wholly up-
on Man's account, who had lain Dead in the
Grave
a/Macarius the Egyptian. 3 97
Grave of Darknefs, of Sin, of the # Unclean
Spirit, and the wicked Powers, to the intent
that now in this prefent Life He might Raife
and Quicken Man, and Purifie him from all
Blackncfs, and Enlighten him with his own
Light, and Cloath him with his own Heavenly
Cloathing of the Divine Nature. But in the
RefuiTccrJon of the Bodies^ to them whofe Souls
had beforehand been Rais'd and Glorified, their
Bodies alfo then are Glorified together, and en-
lightned by the Soul that has been Enlightned
and Glorified in this pre/ent Life. For their
very Houfe, and Tabernacle, and City, is § the8Rcv,XXI-
Lord. They are Cover'd with an Houfe from ,~x!j
Heaven^ b not made with Hands, the Glory of h 2 Cor. v.
the Divine Light, being made as the Sens of *> 2.
the Light. They will not Look upon one ano-
ther with a wicked Eye. For Wickednefs is
Taken away. There is there neither Male ■ nor\ Gaj> j»-
Female, Bond nor Frec\ for they are all Changed 28.
into the Divine Nature, becoming Kind, and
Gods themfelves, and the Sons of God. There
without the lcait Confufion will the Brother
fpeak Peace to the Sifter. For they are All, of
both -f- Sexes, One^ in Chrift, Refrefh'd with
One common Light 3 Every one will have a
Regard to the other, and in the Payment of it,
they will prefently Shine out again in Truth,
in the True Contemplation of the Light which
is Incxprcflible. Thus do they Behold each o-
ther in many Forms, and in great variety of Di-
vine Glories j And every one is Smitten, and
* This unclean Spirit feems here to be the Oppofite or Re-
verse of that Spirit, to which is Afcrib'd the Refy.rreciion from
the Dead. ( See R.em.'\. 4.) and which is there call'd the Spirit
of Hd'tnefs,
f The Manufcript reads «•«'«•#< ft) txsc.i,
I Rejoyces
398 The Spiritual Homilies
Rejoyces with Joy Ineffable, in Obferving one
another's Glory.
You fee how the Glories of God are part all
Utterance and Comprehension, being thofe of
the Inexpreffible Light, and of Eternal Myfte-
ries, and Good Things without Number.
For as in Things that fall under the Eye, the
Plants of the Earthy or Seeds, or various Flow-
ers, it is not poflible for any one to Determine
the Number of -, And as Impracticable is it for
any to Compute, or to Know All the Wealth
of the Earth ; Or as it is Impoflible for any
Man to Comprehend the Living Creatures in the
Sea, or their Number, or the Kinds, or their
Difference, or the Quantity of its Water, or the
Compafs of its Bafin j Or as in the Air it is im-
poflible to know the Number of Things that
Fly, or their Kinds, or Variety > or as there is
No Comprehending the Greatnefs of Heaven,
or the Politions of the Stars, or their Courfe :
So is it impoflible to Speak, or to Declare the
Ephef. i. Riches of Christians, which are without
7,-5. # j\4ea{ure5 without End, and beyond all Com-
prehenfion. For if thefe Creatures are fo
'Boundlefs and Incomprehensible to Mankind,
how much more He that Made and Prepar'd
them?
One ought therefore to be exceeding Glad,
and to Rejoyce that the Riches and Inheritance
Prepar'd for Chrittians is fo Great, that no Man
is Able to Speak or Declare it. With the ut-
most Application -f therefore, and Humility of
Mind, ought he to Come to the Conflict of
* The Manufcript and Morelius omit here the Word d^iT^.n-
?•>■ ; But the Senfe of the Paragraph requiring it, I Tranllate
after the other Copies which have it in.
t The Manufcript reads xu
Chriftiansy
of Mac arius the Egyptian. 399
Chriftians, and to Receive thofe Riches. For
the Inheritance and Portion of Chriftians is .
God himfelf. For the Lord, faith the Pfalmift, Pf* XVL
is the Portion of mine Inheritance, and of my Cup.
Glory be to Him who Giveth Himfelf, and
mixes his Holy Nature with the Souls of
Chriftians for ever ! Amen.
Homily XXXV.
Concerning the Old Sabbath, and the New,
N the a Shadow of the Law, which aHeb.x.
was given by Mofes hath God Com-
manded that every one fhou'd on the
Sabbath Reft, and do No Work. But
this was a Type and Shadow of the True Sabbath,
that is given to the Soul by the Lord. For the
Soul which is thought worthy to be # Set free
from Impure and Filthy Thoughts, both Keeps
the True Sabbath, and Enjoys the True Reft,
being at leifure, and fet at liberty from all the
Works of Darknefs. For there in the Typical
Sabbath, though they Re fled as to their Bodies,
yet were their Souls however Bound down to Sin
and Wickednefs. But this True Sabbath is the
True Reft of the Soul, Difengag'd and Cleansed
from the Suggestions of Satan, and is Re-
frejhed with the Everlafting Reft and Joy of the
Lord.
* In all the Printed Copies tXtvQegaQtiistt is wanting in
the Text, though not in the Tr (inflation* ; But in the Margin
©f the Manufcript it is Reftor'J.
For
4oo The Spiritual Homilies
For as then He exprefiy enjoin'd that the
J Deut. v. very brute Creatures alfo fliou d b Reft on the
14. Sabbath : That the Ox might not be brought
under the Yoke on a work of Neceflity, nor the
Afs be made to Carry Burdens ( for even thofe
very Creatures were eas'd from hard Work :) In
like manner hath the Lord himfelf at his Com-
ing granted both the True and Eternal Sabbath ;
hath Rcfrefh'd the Soul that before was Bur-
den'd and Heavy laden, with the Burdens of Ini-
quity, of Unclean Thoughts, and was Imploy'd
in the Works of Unrighteoufnefs of mere Ne-
J I&i.xxvi. ceflity, as being in Bondage to Hard * Matters,
J3- and hath Eas'd it from its intolerable Burdens,
its Vain and Filthy Thoughts. And he hath
taken from it the Bitter Yoke of the Works
of Unrighteoufnefs, and Refrefh'd it, when
Labouring under the Thoughts of Unclean-
nefs.
For the Lord calleth Man to Reft in thefe
Matt. xi. a Words, Come unto me all ye that Labour and
are Heavy laden^ and I 'will give you Reft. And
as many Souls as are Obedient to this Call, and
come unto him, He gives them Reft from thefe
Heavy, Burdenfome and Unclean Thoughts,
and they are Releas'd from all Iniquity, Keep-
ing the True, Delightful, Holy Sabbath. And
they Celebrate the FeftrVal of the Holy Spirit,
of Joy, and Gladnefs Inexpreilible ; And the
Service they Perform, is Pure and Acceptable to
God, out of a Pure Heart. This is the True
and Holy Sabbath.
Wherefore let us alfo Bcfeech God that we
may Enter into this Reft, and be Releas'd from
wicked and vain Thoughts, that thus we
may be in a Capacity to Serve God out of
a Pure Heart, and to Celebrate the Fefti-
Val of the Holy Spirit, Bleffed therefore is
the
23.
a/Macarius the Egyptian. 401
the Man that is entred into that Reft ! Glory be
to Him, who has thus thought , Fit to Deal
with his Creatures, the Father, and the Son,
and the Holy Spirit for ever ! Amen.
Homily XXX VI.
Concerning the double ReftirreElion of Souls
and Bodies ', and the different Glory of
them that Rife again.
B|HE Refurreclion of a Dead Souls is inaEphef. ii.
|fS this prefent Life. But the Refurreclion f* 6-
of the Bodies, in that Day. But as the
Stars, which are Fix'd in Heaven,
are not All Equal 5 But one differs from another l
in
Brightnefs
and in Magnitude : So even
41
among Spiritual Perfons, according to the Pro-
portion of Faith, are every one's Advances in the
Spirit -y one Richer than another. And the
Scripture b iaith, He that fpeaketh in an unknown bi Cor. xiv,
Tongue, fpeaketh by the Spirit of God. This is a »«
Spiritual Perfon that fpeaketh to God. But
c he that Prophefieth, Edifieth the Church. This' v- 4>
Perfon had Abundance of Grace. The other on-
ly Edifies himfelf : But This both Himfelf and
his Neighbour.
But This is as a Grain of JVheat Sown into the
Earth, and the very fame Grain from one fingle
Heart produceth many Grains, and thofe in great
variety. And again, among the very Ears of
Corn, fome are longer, others f mailer ; But All
Dd
together
40 2 The Spiritual Homilies
together are Gather'd into One Floor, and One
Granary : Though different in themfelves, there
d i Cor. x. is but d One Bread made out of them.
17 ' Or as in a City there are Multitudes of Men,
and fome of them are Infants, but other Men
full grown or Youths : But All Drink Water
from one Spring, and are Fed with one Bread,
and Breathe one Air -, Or as it is with Lights,
where one has 7^0 Branches, and another Sevens
But where there is Abundance of Light, it En-
lightens after quite another manner : So as many
* John, v. as are in the e Fire and in the Light cannot be
3T- in Darhiefs ; But there is a Great Difference.
As if one that is a Father mou'd have Two
Sons, one indeed a Child, but the other a Youth $
And Him it is true he fends Abroad to Cities
and Foreign Countries : But the young Child he
always keeps . under his own Protection, becaufe
he is Able to Do juft Nothing. Glory be to
God ! Amen.
Homily XXXVII.
Concerning Taradife and the Spiritual Law.
S from the Works which are Manifefl,
we perceive the Deftgns which were
ConceaPd: So from what pajjes in the
Soul may wc underftand the Relations of
Scripture. But "This all are not Appriz'd of^
but fuch as through Affliction have Obtain'd a
Freedom from Vile Affe&ions. For as the
Scripture Relates things to come : So alfo the
7ranfaclions of the Soul. For all Things Future
are
of M a c a r i u s the Egyptian. 40 5
are Spiritually wrapt up m it, which whofoever
partakes of, becomes thereby Partaker both of
T/jcfe and of Them. When therefore you {hall
Hear the Scripture giving an Account of Para*
dife, and of Adam, and of the Serpent, Look
with attention to your own Heart, without ai y
Byafs of Affection ; And you fhall find that Pa*
radife is indeed the Word of God : But that the
Enjoyments in it, is the Participation of the
Holy Spirit. But the Serpent is that Peiiflj of
Pleafure which is Tiuifed about, and creeps upon
us by rcafon of its being Bred up v. itfi us, i.rd
Seduces us to Tajlc of the' Tree, that is, of the
Cares of this Life, and Slayeth us by Difokedience. a
For /^/c? ;/0 a thought for the Morrow. God is M*tt« V1*»
alike the Author of Both thefe Sayings, iv';z.b G5e^ if
In b /fo D^7 f&atf ye eat of the Tree ye Jbati Die T 7 ,
the Death : Androf This, c viz. See that your cLuke xxi.
Hearts be not overcharged with Drunkenncfs. For 34-
the Darknefi, which arifeth out oi Care and Z><?-
hauchery is the Death of the 6W, Caflirg her out
of the Spiritual Word, and Depriving her of
the Divine Vertue. From this Tree therefore
doth the Lord drive us out, when he fays,
d Be careful for nothing, but the Kingdom. For d Compare
as many as have Entred into the e Paradife ofY'^;lY\6'
God, and have f kept this Commandment, arewi* , u
not cart out : But in proportion as they havecRev^i'7.
* Refrain* d from that which is Earthly, havef — xxii.
they Enjoy'd that which is Spiritual nn Hundred !4«
i7^ for it, Grace adminiftrir.g Confolations ef-
fectually and alter an Uniform Manner.
* Vicus renders this PafTage, by quantum Taradifo potiti funt
primi Farentes, Sxc. No mention of whom is made either in
the Text or Paragraph. And the Rendrirg I here give is
more Tcrtinent and Serif tural, ifCompar'd with Mattb.xix. 20,
D d 2. Let
404 The Spiritual Homilies
Let us therefore Pray that we alfo may Keep
it, that having Continued in the Word of the
Lord, we may Enjoy the Delights of the Spirit
both Here and in that World to come. For as
Adam is Caft out for having fafled the free of
Knowledge : So neither can they Continue in the
« Phil. Hi. Word of Chrift that Relijh 8 Earthly fhings, ac-
I0; cording as it is written, # /^ h Friendship of the
Tam.iv.4. jp-Qrid is Enmity with God. Upon which ac-
' Tj! F count the Scripture f commands every one to
keep his Heart with all Diligence; that fo a Man,
by Keeping the Word in that, as his Paradife,
may Enjoy Grace^ not giving Ear to the Serpent^
which is Infolded within, and jointly Counfelling
things that tend to Pleafure^ by which that
* Compare Wrath is Begotten which k Slayeth the Brethren ,
Mat. v. 2i,anc[ tne Soul that brings it forth, Dies : But
.*?• ... Hearkning to the Lord, when Requiring f to?
1 jo n in. ^^ ^ Special care of i*W/£ and i^/tf, of which
Jam.i. if, Charity is Begotten, the Friend of GW and of
20. Ate, which1 AfFordeth Eternal Life.
John vni. jnto t^-s paracijfe did Ar!?#/6 Enter by Keeping
'Compare ^ Commandment^ and putting it in Executions
Luke x. • And through Love was he Redeemed from
25"- Wrath. By Keeping this Paradife^ Abraham
Rom- xm- heard the ^JwVe 0/ GW. By Keeping this, did
Mofes Receive a G/0/7 upon his Countenance.
rPf.xviii. In like manner what m David wrought, was by
Keeping this 3 whence he gaiiVd the Dominion
* The whole Beginning of this Homily to thefe very
Words is neither in the Manufcript, nor in Paltbenius, nor
consequently in Dr. Pritius, nor in the Greek Text of the
Firlt Edition of Picas by Morelius : But only in the Folio.
And in the Margin of that, as alfo in the Verjion of Picas by
Morelius, are we advis'd that the whole Homily is in Mark
the Hermit-, when yet in the Margin of the Bibl. PP. Gr.
Lett, this very Piece of Mark the Hermit is Rcftor'd to our
'Author .
f The Manuscript and Picas reads In t ***&<%.
over
21 —
^Macarius the Egyptian. 405
over his Enemies. Nay, and even Saul, fo long
as he kept his Heart, Succeeded well. But in the
clofewhenheTranfgrefs'd, he wasCircum vented.
For the Word of the Lord cometh to every one
by Meafure, and by Proportion : As much as a
Man Holds 1 fo much is a Man Upheld -> And as
much as a Man Preferves, fo much is he Pre-
fervid himfelf.
For this Reafon the whole Quire of Holy
Prophets, Apoftles, and Martyrs have l Kept the1^0"*-
Word in their Hearts, foliicitous for nothing elfe, ^^ 1'
but Overlooking Earthly Things, and Abiding jJm
in the Commandment of the Holy Spirit, and
Preferring the Love of God Suggefted by his
Spirit, and the Good of All ; Not only m inmi]oh. Hi.
Word, or mere Knowledge, but in Word and l8-
in Deed by Aclions themfelves> chufing Poverty
inftead of Riches, Difionour before Glory, and
Mifery rather than Pleafure, and (even * an
habitual Want of Health before Enjoyment )
whence alio they meet with Love inftead of
Wrath. For having an Hatred for the Plea-
furable Things of this Life, they rather Lov'd
thofe that wou'd take them away, as working
together with themfelves, for that which was
their Aim, Forbearing to n Know Good and Evil.* Gen- "♦
For neither did they Deny them that were Good, *7'
nor Accufe the Wicked, Efteeming All as Legates
of their Lord's Difpenfation. Towards All
therefore they Bore a well affected Mind. For
when they Heard the Lord's ° faying, Forgive, ° Luke vi,
and ye Jhall be Forgiven, they then Efteem'd 37-
thofe that Injured them Benefaclors, as Beholden
to them for giving Opportunities of Forgive-
nefs. But when they heard again, As p ye wou'd* Mat. vil
* The Manufrript here inferts dvr) ct7roXetvtreas xctKx-
D d 3 that
40 6 The Spiritual Homilies
that Men fhoud do unto you, do ye alfo to them :
Then did they Love fiich as were Good, accord-
ing to their Confidence. For dropping their own
Righteoufnefs, and Seeking the Righteoufnefs of
God, they found o' Coune that even Love was
! Ro. xiii. naturally Hid s in Her. For when the Lord had
I0- given feveral Commands concerning Charity, he
gave in Charge to Seek the Righteoufnefs of
v^Ecdus. God. For he knew this to be r the Mother of
xxiv. iS. ■■£jjfvem por tnere js nootner way of being Sav'd,
but by means c~ our Neighbour, as Chrift hath
*Luke vi. Commanded, * Forgiw, and it fib all be For given-
37' you. This is that Spiritual Law that is written
in Faithful Hearts, the very Fulnefs of the Firft
•v taw- For I cam? not, faith he, to t Dcftroy the
Law, hut to Fulfil. '■ But Learn how it is Ful-
i. The Firft Law through the plaufible oc-
ion of him that had Sinn'd, Condemn'd more
v01- ndantly him that was Injui^d For " where-
*' h'ou Judge ft another^ faith the Apoflle, thou
'r:n.ic' thy (elf. But wherein he Remiiteth,
pMatt.vi.it (hall be w RemHted xxfto him. For thus faith
-1*' the Law3 /// the midft of Judgment, there is
Judgment : But in the mid ft of Remiffton, there is
R°m[ilion. * For the Fulfilling of the Law is
Rcm'Jft.n.
But we call'd it the Firft Law, not that God
had PubiihYd to Mankind Two Laws > but
One : Spiritual indeed as to its Nature, but in
refpect of Retribution, Bringing juft Re com-
pence upon every one, Forgivenefs to him that
xRo. ii. %. For gives, and* Indignation to him that beareth
yPf. x\mJ4rath. For faith the >' Pfalmift, With the Pure
2.6. wilt thou fts cw thy Self Pure, but with the Fro-
d wilt thou learn Fnwardnefs. For thisRea-
fon they that Fulfil the Law Spiritually, and in
* The Manufcript for x, reads y«f .
proportion,
a/Macarius the Egyptian. 407
proportion, partake of Grace, not only Lov'd
them that did them Good, but even thole alio
that Reproach" d and Perfecnted them •, Receiving
the Spiritual Love as the Reward of their Good
Deeds. Good I fay, not becaufe they Forg
Injuries, but becaufe they did Good to the Souls
of thole that Injur' d them. For thus they Offered
them to God, as by whole means themfelvxs
pbtain'd the Blefling, as it is laid in the z Gof-zMatth.v.
pel, Bleffed are ye when Men JJjall Revile you, ll-
and Perfecuie you ( and * fay all manner of Evil
-J- again ft you falfly for my Sake.)
But from the Spiritual 'Law it was that they
were Taught thus to Think. For while they
were waiting with Patience, and Preferring the
Meek a Difpoiition of their Mind, the Lord a^Ecclus.
Beholding the Patience of their Heart, Moleiled x- *8*
as it was with War, and their Love in the
mean time not x^bating, Broke through the
Middle b TVall of Partition, and they threw a- bEphef.ii.
way Perfect Hatred, and the Charity they had I4"
was no longer Forc'd, but as it were an Auxilia-
ry. For the Lord afterwards c % Reftrain'd the c Compare
Waving Sword that ffirreth up the Thoughts, Gcn" m'
and they enired within the d Veil, whither the r chron.
Lord, the Fore-runner is for us Entred. And xxi. 27.
they were delightfully Entertain'd with theHeb- iv-
Fruits of the Spirit. And having Contemplated d J?' .
Things future with Firmnefs of heart, and ac- i9) 20/
cording to the e Apoftle, no longer through a Glafs,c\i
and in a Riddle, fpoke of Things, which Eye f hath ll-_
not feen, nor Ear heard, neither have they entred lCor'11'9'
* Thefe Words are not in the Manufcript.
f Nor ku6m i/po* in the Morel. Edition. The Folio reads it
xx6' sjftais wrong. But the whole being" the very Letter of
the Evangelift, excepting afmall variation of kz< !//*«», I chofe
to Retain it with Paltheniusj^d Dr. Pritius.
$ The Manufcript inlteaJ ot *«7«fy« reads tuilfeyit.
D d 4 intA
408 The Spiritual Homilies
into the heart of Man, 'which God hath Prepared
for them that Love him. But I will put to you
this Surprizing QuefHon.
Queft. If they have not Entred into the heart
of Man, how came you to Know them ; you hav-
'A&s xiv. ing efpecially made this open Confefjion in the Adts,
!?- we are Men of like Pafftons with your felves?
Anfw. But hear what Anfwer St. Paul makes
fiCor. ii.t0 thefe Matters 5 But God, s faith he, hath Re-
1 °- veaVd them unto us by his Spirit. For the Spirit
fearcheth all things, even the Deep Things of
God. But left any one fhou'd fay that the Spirit
was Given to them, as they were Apoftles, but
that naturally it is not Attainable by us > He elfe-
f,Ephef.iii. where Prays, that God wou'd h grant * you
1 6, 17. ^ according to the Riches of his Glory) to be
Strengthned with might ( by his \. Spirit) in the
inner Man, that Chrifi might Dwell in ^# your
■'iCoT.m. Hearts by Faith. And again, i But the Lord
17 ' is that Spirit, and where the Spirit of the Lord is,
* Ro. vm. there is Liberty. And again, k But if any one
9- have not the Spirit of Chrift, he is none of His.
Let even us therefore Pray with the Full Af-
furance of Faith and Scnfe to Partake of his
** Holy Spirit, and to Enter thither whence we
came out $ and that for the Remainder of our
JJoh. viii. Time, that ("ft Parent l of Murderous Refent-
44- ment ) the Serpent, and that vain-glorious Coun-
feller, the Spirit of Carking and Debauchery,
* The Manufcript reads vpiv.
•j- This in the Manufcript is left out.
\ This alfo is omitted both in the Manufcript, and the
Tar is Edition of Morelius.
** The Manufcript here again reads vpav.
* The Printed Copies Read all <ra between uyls and
mevfvfloi: But the Manufcript leaves it out.
ft The Printed Copies read all SvtMKrim tyt*, but the
Manufcript SvporvKov: Which I follow.
may
a/Macarius /^Egyptian. 409
may be Turn'd away from us : Whence having
been Stedfaft in the Fa$tb9 we may Keep the
Commandments of the Lord, and grow up in Ephef. W.
Him into a perfeel Man, to the Meafure of our 13-
Stature ; that fo we may no longer be Lorded
over by the Deceit fiilnefs of this prefent World,
but may be in the Full Afjurance of the Spirit -y
and not be in Diftruft, becaufe the Grace of God
vouchfafes a Kind Reception of Sinners that Re-
pent. For that which is Given in the way of
Grace, is no longer Meafur'd by any Refem-
blance of its antecedent "^Veaknels. For then
Grace wou'd be no longer Grace. But having
Believed in God, who is All Powerful, let us
Come with an Heart that is Simple and Difin-
tangled from Works, to Him, who through
Faith vouchfafes the Communion of the Spirit^
and not by any AfUmilation of the Works of
Nature. For it is faid, Ye received the Spirit, Gal. iii. 2.
not by the Works of the Law, but by the Hearing
of Faith.
Queft. (9 Tou faid that all Things are Spi-
ritually Hid in the Sou I J what then is the Mean-
ing of that Paffage, I had rather fpeak Five
Words in the Church with my Under ft anding ?
Anfw. The Church is Taken in a double Per-
fonality, viz. for the Collection of the Faithful ; Or
as complicated with the Soul. When therefore it
is Spiritually taken, as in the Jingle Perfon of a
Man, by the Church then is meant his whole
Frame. But the Five Words are the Vertues
that Comprize and m Build up the whole Man, ."Compare
however varioufly Divided . For as he that fpeak- f" XV*
tih in the Lord, in Five n Words hath Com- \ CcaTiij
9.
n 1 Cor, iv.
* Thefe Words arc entirely wanting both in the Manufcript, 10.
and in the Greek Text of the firft Vara Edition by Morelius.
priz'd
^io The Spiritual HomiliEvS
priz'd All * Wifdom : So he that followeth af-
ter the Lord by the means of the Five Vertues ,
"f mightily Advances Godlinefs. For being Five,
they Comprehend ## All. The firfl is Prayer -y
After that Continence ', Ahnfgiving, Poverty, Longz
Suffering. Thefe Performed out of Defire and
Choice, are the Words fpoken by the Lord, and
Heard by the Heart. For the Lord worketh
them. And then the Spirit fpeaketh Intellectu-
ally, and as much as the Heart defireth, fo much
' alfo doth it Openly Perform. And thefe Ver-
tues in proportion as they Contain All, fo are
they Productive of each other. For when the
Firft is wanting, there is an End of All. In
like manner thro' the Abfence of the Second,
All the Following. And fo On. For how
fhall any Man Pray without the Influence of the
»iCorxii. Spirit ? And the ° Scripture witnefTes to me,
3* when it fays, No Man can fay that Jefus is the
Lord, but by the Holy Ghofi. But how mall a Man
Perfevere in Continence without Prayer, without
Ajjiftance ? And he that is not Continent in every
thing, how fhall he have Mercy upon him that
is Hungry, or Injur 'd ? But he that jloeweth no
" Mercy, neither does he willingly take up with
Poverty. But Anger is the Fofter Sifter of Co-
vetoufnefs, whether it has Money, or hath it
not. But the Vert nous Soul is thus Built up
adjoining to the Church : not became it hath
Done any thing, but hath had a Defire for it.
For it is not a Man's own Work that faves him :
But He that granted him the Ability. Where-
* The Manufcript and Paris Edition by Morelius omit
e-o<piotv. '
f The Manufcript for ttoXXw reads reXv in the Margin.
**The Printed Copies before octrees read Mmm^ which
clogs the Senfe : But the Manufcript omits it.
fore
a/Macarius the Egyptian. 411
fore if a Man bearcth the p Marks of the Lord^ p Gal- vi.
let* him not entertain any opinion of it, tho' I?'
he hath even Atled thereupon, but only that
he hath Lov'd, and done his Endeavour, to Exert
himfelf. Do not therefore at any cirue imagine
that you have by your Vei i the
Lord, For according to tb it ij- Phil.ii.13.
thai worketh in you both to Wilt a ,f his
Good P leaf ure.
Qucii. What is it then that the St , pre-
fcribes to a Man to Do ?
Anfw. We (aid Before,, that Man has 1 jR a-
dinefs by Nature^ and mote it is which f it
Requires. It Prefcribes therefore firft that you
fhou'd underirand, and having undcrftood, that
you fhou'd Love, and Employ your Witt. But
that the Mind fhou'd be Exeras'd, or Undergo
Labour ■, or Bring any Work to PerfecJi on; This
the Grace of God affords to him that hath b^en
willing for it, and withal had Faith. The Will
of Man therefore is as an innate Auxiliary. But
-when the Will is not 1 Prefent, neither doth q Rom. vii.
God himfelf Do any thing, tho' never fo Able \ l8-
by reafon of its own proper Power. The Com-
pletion therefore of the Work of the Spirit^
plainly lies upon the Will of Man. Again, if
we give Him our whole Will^ He Afcribes the .
whole Work to us, who is a God wonderful in
all things, and entirely above 'all Comprehen-
fion.
But we Men endeavour to Pro clam fome part
of his Works, fupported by Scripture -, but ra- Rom. xi.
ther Inftrucled by it. For who^ faith that, hath 34-
Known the Mind of the Lord ? But He himfelf1 C™' 1L
faith, How often wou'd I have Gathered thy Chil- ifai. xf. 13 :
Wifd. ix. '
* All the Printed Copies read here 0 3-As, but the Manu* mf' I^.*..
r • , , . „,. , , . . Mat. XXlli;
fcript and the Pans Edit, by Morel, omit "•
1 dren
4ri The Spiritual Homilies
dren together, and ye wou'd not ? So that from
hence do we believe, that He it is that Gathers
us together, and Requires nothing of us, but
our Will. But now what Manifestation of that
Will can there be, but Voluntary Labour ?
For as the Iron, when it Saws, Cleaves, Ploughs,
or Plants, it felf Imparts fomething by being
Worn , but yet it is another, that Moves, and
Draws it, and when it is worn, puts it into the
Fire and Renews it again : So even Man, tho' he
be Hard put to it, and take great Pains, when
working that which is Good : yet it is the Lord
that after an hidden manner worketh in him, and
in the midft of all his Labour and Diftrefs, Com-
x mi. xl. forts and r Renews his Heart y As alfo faith the
*9 — 3 f • Prophet, <SW/ the f >f#£ 5o^ /> felf againft him
l*' that Heweth therewith ? Or fhall the Saw Mag-
nifie it felf, without Him that Jhaketh it ? After
the fame manner is it in that which is Evil.
When a Man is Obfequious and Prepared > then
does Satan fir him up and Whet him, as a Rob-
ber does his Sword. But when we Compar'd the
Heart to Iron y it was for its Want of a due
Senfe of things, and its great Hardnefs. But it
*no way Became us to be Ignorant of Him that
has Hold of us, as if we were Iron indeed,
Void of Senfe : ( for neither did we fall off very
foon from the mention of the Hufbandman to
the Thoughts of * War, ) But rather like the
Oxe and the Afs we ought to Know him that
Drives and f Directs us in the way, by his Im-
l£mh\.i.preffion upon the Mind. For faith he, the Oxe
* The Printed Copies read here none** but the Manufcript
\Pcdthmius, and after Dr. Pritius, reads ^aySvTet, and even
the Folio: But the Manufcript and the hxft Paris Edition
\ * knowetb
#/ Macarius the Egyptian. 413
knoweth his Owner, and the Afs his Maftefs Crib :
But Ifrael hath not known me.
Let us therefore Pray that we may Receive the
Knowledge of God, and be Inftrufled in the Spiri-
tual Law, to the Obfervance of his Holy Com-
mandments : Giving Glory to the Father, and to
the Son, and to the Holy Spirit for ever. Amen,
^m
1
M
mi
1
1
Homily XXXVIIL
There is need of great Exattnefs and Un-
derftanding in TUfcerning True Chriftians 7
and who they are.
ANY that are Righteous in Appearance
are thought to be Chriftians. But it be-
longs to Men of Art and Experience
to Try whether flich as thefe have in
Reality the a Sign and Image of the King •> Oracompare
whether the Works of fome Artificers may not John xiii.
have a Falfe Stamp, and the Artificers Admire, if>
and * Cry it up. But if there be No Men of Art,l*m™ iL
then is there No Proof to be made of them that jud * viii>
make Counterfeits -> for as much as they alio Bear i%.
the Habit of Reclufes, or f Chriftians. For even
the ivz//<? A pottles b Suffer d for thrift, and them- blCor x-
felves c Preach' 'd the Kingdom of Heaven. For 3.
c Phil. i.
* The Printed Copies read -^eyaa-iv; But the Manufcript lS> 1&*
Jity&Tiv.
f A Rrclufe and a Chriflian might be Reciprocal Terms in a'
Time of Perfcurion 5 which was the firfi Occaiion of thefe
Retir t meats; But now the Cafe is Alter 'd.
414 The Spiritual Homilies
this reafon doth the Apoffle lay, In Dangers mor*
* 1 Cor. xi.d Abundantly, in Afflictions above Me a fur e, in Pri-
**• fons more Frequent : Willing to ihew that he had
Aa.ix.K>.Suffer,d beyond them
Gold is eafy to be Found: But Pearls and Pre-
cious Stones, that go to the Making up of the
Royal Diadem, are Rarely found : for very often
among them feveral are found t+iat will not do.
So alio even Chrifiians are # Built up .into the
e Compare e Crown otChrift, that thofe Souls maybe in Com-
Ifai.lxn. z*munion with the Saints. Glory be to Him who
ec2^ 1X* hath Lov'd this Soul of ours, and hath Suffer'd
for her fake, andRais'd her from the Dead! But
f Exodus as the i Veil was put overMofes his Face, that the
xxxiv. 3 3 'People might not Behold his Countenance : So at
3^' this prefent time does there lie a Veil upon thy
^ Cor. m.Heatt^ that you cannot Behold the Glory of God.
16, 18. But when This jhall be Taken away, then doth
He Appear, and fhew Himfelf to Chriftians, and
to them that Love Him, and that Seek -j- Him in
johnxiv. truth, as he faith, I will mam f eft my felf unto
ll> 23- Him, and make my Abode with Him.
Let us therefore do what we can to Come to
Chrift who cannot Lie, that we may Obtain the
^Wth.vm.Promife, and the § New Covenant which the Lord
10. hath Renewed by his Crofs. and Death, having
Broken thro'' the Gates of Hell and Sin, and
Brought out the Faithful Souls, and Given them
the Comforter within, and Brought them back
into his own Kingdom.
Therefore let us alio Reign together with Him
in Jerufalem, his own City, in the Church in
Heaven, in the Quire of the Holy Angels. But
* The Manufcript inftead of l^ctKo^o^yTs^, as it is in the
Printed Copies, reads e7roiKo$op.£v^.
t The Manufcript here adds cci/t^j which is wanting in
all the Printed Copies.
the
o/Macarius the Egyptian. 41 y
the Brethren that have a long time been Exercised
and 7n<?*/, thefe mav Succour and Sympathize with
the Unexperienced. For ibme having Secured them-
felves, and been greatly I nfluene'd by Grace, have
found their Members To Sanctified, that they have
reckon'd Concupifcence cou'd »*wr light where
Chrifiianity was, but have Poffefs'd a St^r and a
G&df/te Mind. And the Inward Man is in other
refpefts Taken up with Divine and Heavenly things,
fo as to /£/#£ abfolutely fuch a one hath already
b'd the Heights of Perfection. And as he was
reckoning Himfclf to havr ArrivVl at the Calm
Haven, the Tempeftuous Waves have Rifen upon
Him, that Now ago in He is in the mid ft of the
Deep, and is Carried out where the Sea\ and Hea-
ve z, and Death are Ready for him. Thus hath
Sin, having gain'd Admiilion, hlVrought all man- »> Rom.vii,
ner of Evil Concupifcence. But fuch Perfons as 8.
thefe again who have been Favoured with fome
degree of Grace, and, as I may fo fay, have Re-
ceiv'd fome fmali Sprinkling from the Full Depth
of the Sea , find this very thing , every Hour,
and every Day fo wonderful a Working, that he
that is under the Influence of it, is by reafon of
the Unexpected, Strange, and Divine Operation
Aftonifh'd and llruck with Amazement to think
how he was Impos'd upon. For the future Grace
Enlightens him, Conducts, and Calms him, and
makes him Good, being in all refpc£ts Divine
and Heavenly. So that in companion of him,
Kings and Potentates, Men of Wifdom and Digni-
ty are Etteem'd as moft Inconfiderable and Defpi-
cable: But after a little Space and Hour things
are Changed > fo that of a truth fuch an one thinks
himfelf more a Sinner than All Mankind befides.
And again, another Hour mall he Behold himfelf
as a King of the Fir ft Magnitude, above the Com-
mon Rank, or elfe a Powerful Friend of the Kings.
Again
416 tte Spiritual Ho mil ies
Again another Hour mall he look upon himfelf
as Weak and Poor.
Afterwards the Mind falls into a Diftrefs of
Thought, Why it jhould be one while thus, and
another while Otherwife ? Why, even becaufe Sa~
tan, the Sworn Foe to Good, Suggefls wicked
things to them that follow after Vertue, and
Struggles all he can to Overcome them. For
this is his Employment.
But don't you ever be Subject to him, but Work
the Righteoufnefs which is Accomplim'd in the
Inner Man, wherein is Plac'd the "throne of Chrift.
together with his Unpolluted Sanbluary, that the
' Gal. vi. TelHmony of thy Confcience may * Glory in the
*4" Crofs of Chrift, who hath Purgd thy Confcience
from Dead Works, that thou may'fl Worjloip God
in Spirit, that thou Know what thou Worfhipeft,
ft John iv. according to him that faid, We k Know what we
lz' Worjhip. Be RuPd by God who Conducts thee.
'ijohni.j. Let thy Soul have l Pellowfhip with * Chrift, as
the Bride hath with the Bridegroom. For this is
Ephef. v. a Great My fiery, faith the Apoftle, But I fpeak
32* concerning Chrift and the Immaculate Soul. To
t whom be Glory for ever ! Amen.
* The Manufcript for $-£$, as it is in all the Printed
Copies, reads %^$£*
Homily
o/Macarius the Egyptian. 417
Homily XXXIX.
Upon what account the Scriptures were Given
us by God.
S a King that has written Letters to them,
upon whom he has a Mind to Beftow
Codicils and lpecial Gifts^ lignifies to
them All, Ye mufl make hafie to Come
to Me, that ye may- Receive from Me Royal
Gifts , And if they will not Go, and Receive
them, they fhall be Nothing the Better for
having Read the Letters -y But rather are worthy of
Death for not having the Will to Go, and Ac-
cept of the Honour from the King's own Hand:
In like manner alfo hasGW the a King fent his Z)/-*pf- xc^
vine Writing, as his h Letter s^ fignifying by them, i,mmm '
that with Calling upon God, and Believing bRev.\.^:
in Him, they ihou'd Ask and Receive the Hea-
venly Gift from the Subftance of his Godhead. ci Pet. 1.4
For it is written, c Yhat we may be Partakers of
the Divine Nature. But if Man will not Come
to Him, and Afk, and Receive : He will be
a Nothing the Better for having Read the Scrip- d John ri
tures -, But rather will be in e Danger of Death, e 4<>-
becaufe he wou'd not Receive the Gift of Life' Joh8n XI'-
from the Heavenly King, without which it is 4
Impoflibie to Obtain the Life Immortal^ which f John xi,
is f Christ himfelf. To whom be Glory 2J-
for ever ! Amen.
E c Homily
4i 8 The Spiritual Homilies
Homily XL,
That All the Vertues> and All the Vices
are fajl Bound to each other, and even as
a Chain, whereof one Link hangs upon
another.
Oncerning Outward Exercife, and
what Sort of Undertaking is Greater
and before other, Know ye this,
Beloved, that All the Vermes are
Link'd together. For, as it were a
Spiritual Chain, one Link is Hung upon ano-
ther : Prayer upon Charity ; Charity upon Joy ->
Joy upon Meeknefs -•> Meeknefs upon Humility,
Humility upon Miniftration> Miniftration upon
Hope , Hope upon Faith 3 Faith upon Hearing 5
Hearing upon Simplicity. Juft as even on the
contrary Side the Vices are Faftned with Links
one upon another: Hatred upon Anger -y Anger
.upon Pride y Pride upon Vain-Glory y Vain-
Glory upon Infidelity y Infidelity upon Hardnefs of
Heart y Hardnefs of Heart upon Negligence 5
Negligence upon Sloth y Sloth upon Liftlefnefs 5
Liftlefnefs upon Impatience y Impatience upon
Love of Pica fur e y And all the other Members of
Sin are Hung upon each other. Thus alfo
exactly on the Good Side are the Vertues mu-
tually Hung upon and Faftned to each other.
But the Head of every Good Purpofe, and
the very Crown of all Good Regulations, is to
Per fever e in Prayer^ by Means of which we
may alfo daily Obtain the other Vertues, if
A flung them of God. For hence does there
Commence in them that are thought worthy,
the
of "Mac akivs the Egyptian. 419
the Communion of the Holinefs of God and of his
Spiritual Energy, and a Contaft of the Difpofi-
tion of the Mind * towards the Lord, in Love
furpaffing utterance. For he that daily Forces
himfelf to Per fever e in Prayer, to Divine Love,
and a Burning Defire : He is Inflamed with a Spi-
ritual Love for God, and he Receives the Grace
of the Sanctifying Perfection of the Spirit.
Quert. Since fome Sell indeed their Goods, and
fet their Servants Free, and Obferve the Com-
mandments -y but feek not to Receive the Spirit in
this World : Do not they that Live thus, Go into
the Kingdom of Heaven ?
Anjw.. This Matter is Nice. For fome Af-
firm that there is but One Kingdom, and but
One Hell. But we Aver a Plurality of Degrees,
and of Differences and Meafures, both in the
fame Kingdom, and in the fame Hell. But as
there is but One Soul in all the Members •> and
that Exerts itfclf in the Brain Above, and Be-
neath moves the Feet herfelf : So does even the
Godhead Contain all Creatures, both the Heaven-
ly, and thofe under the Abyfs, and is every vuhere
Taken up with the Creatures 5 though at the
fame time it is Exterior to them AH, by reafon
of its Exceeding AllMeafure andComprehenfion.
This Godhead therefore has a particular Regard
to Mankind, and Difpenfes all Things in due
Proportion. And becaufe fome indeeci Pray,
without Knowing what they wou'd . have, but
fome again Fafl, and others continue in their
Minifiration : God being the Righteous Judge,
giveth a Reward to every one according to his
proportion of Faith. For what they do, they
do in the Fear of God. But thefc are not All
* The Manufcript omits «$, which is in ail tLe Printed
Copies.
Ee 2 Sons,
420 The Spiritual Homilies
Sons, nor Kings, nor Heirs. But in the World
here fome are guilty of Murder -y others are
Whoremongers ; And others take to Rapine. On
the other hand again fome Diftribute their Goods
among the Poor. The Lord has an Eye both up-
on the one^ and upon the other > And to them ■
that do Good, does he Beftow Reft and a Re-
'Matxu.i.tyard, For there are Extraordinary a Meafures$
and there are the Lefs. Both in the Light and
Glory there is a Difference. Nay, and in Hell it
felf, and in Puniihment do there appear to be
IVizzards and Robbers, and others whohave^i/ZW
up the Meafure of their Iniquities, though in
Matters comparatively Small and Trivial.
But they that Affirm * that there is but One
Kingdom, and One Hell -, and that there are No
Degrees in either, fay very 111. For how many
of this World are there at prefcnt (landing at
the Publick Shews, and other diforderly Doings ?
And how many are there at this time Praying
and Fearing God? God therefore has a fpecial Re-
gard both to T'hefe, and to "Them. And as one
«» Mat.xxv. that Judges Right, does He Prepare b Reft for
34. the one, and c Punijhment for the other.
•— v. 41. * But as Men that Harnefs Horfcs, and Guide
their Chariots, and Drive againit. each other (for
eveiy one docs his Utmofl how to Throw and
Overcome his Adverfary :) So is there in the
Heart of them that Strive in good Earneft, a
perfect Theatre of wicked Spirits JVreftling with
the Soul, both God and his Angels Behold-
ing the Struggle. What follows? But that every
Hour there are variety of Frcfli Thoughts ftrack
out by the Soul, by Sin alfo in like manner
within. For the Soul hath many hidden
Thoughts which at that time She produces and
* The Manufcript here inferts «t;.
Begets.
0/Macarius the Egyptian. 421
Begets. Even Sin it felf hath variety of Re-
flections and Devices, and at a proper Seafon
Hutches frcfh Thoughts againft the Soul. For
the Mind is the Charioteer, which puts the
Chariot of the Soul together, Holding the Reins
of the Thoughtss And here doth it Run againft
the Chariot of Satan, where he alfo has Fitted
his againft the Soul.
Qiieft. If * Prayer is Reft : How fay fme} we
are not Able to Pray -y neither do they Per fever e in
Prayer ?
Anfw. This very Reft, where it Abounds,
gives Bowels of Companion, and Supplies other
good Offices, fuch as to Viftt the Brethren, and
to Attend the Word. And this very Nature is
willing to Depart, and to See the Brethren, and
to Speak the IVord, For nothing that is
Thrown into the Fire, can Abide in its own
Nature : But there is a Ncceffity, that it felf
fhou'd become Fire. Juft as if you throw fmall
Stones into the Fire, the* Stone becomes Chalk.
And if any one has a -f Mind to Go into the
Sea, 'for the mod part he Sinks, and goes into
the middle of the Sea, is Drown'd, and Difap-
pears. But he that goes in Step by Step, is de-
firous to come up again, and to Swim on, and
to get out into the Haven, and to Vifit Man-
kind that are upon dry Land. So alfo in the
Bufinefs of the Spirit, a Man enters into the
very Depth of Grace, and again he calls to
* Valtheritus, and Ticus both in the Octavo and Folio Edit.
read.-^y^jj And fo does Dr. Pritius, but with this Advice ±.yt[ r-.
in the Margin, viz. ivy* kgi debet. His Author for this Li "- ^
Emendation is \ Cottelerius. But mine is the Baroccian Ma- v i
c • . num. tcci.
nurcrlPt- G>,. T.2.
** All the Printed Copies read •Aiy>-, but the Manu-/>. f6c.c.
fcript 0 A/0©",
f The Manufcript here inferts i $«A«j.
£c 3 Mind
28.
4 1 z 7$£ Spiritual Homilies
Mind that there are \ others befides himfelf.
And Nature it felf is willing to Gt> to one's Bre-
thren^ to Fulfil the Law of Charity , and to
Confirm the Word.
QuefL /i&q? £## Two Perfons be in the Heart
at once, both Grace and Sin ?
Anftu. As when Fire is Applied to the Out-
fide of a brazen VefTel, if after that you put
Wood under, Behold it is on Fire , And the
Infide of the Vefiel Boils, and is Hot, Fire
Burning underneath on the Outfide. But if any
one will be Negligent, and not put Sticks un-
der, the Fire begins to Abate, and in a manner
to go out : So alfo is Grace, the Heavenly
, even without thee. If hereafter you mall
Pray, and give up your Thoughts to the Love
of Chrift, See how you have put the Sticks un-
der, and your Thoughts are become Fire, and
Ting'd with the Deiire of God. But though
the Spirit withdraws, as being without thee,
neverthelefs it is both within thee, and Mani-
fested without thee too. But if any one will
be Carelefs, having Applied himfelf, though but
little, either to Worldly Matters, or to Refyc-
ries, Sin Returns again, and Puts that Soul on
as a Garment, and begins to Afflict the whole
Man. The Soul therefore Remembers her for-
mer Reft, and begins to be Afflicted, and to
be Miferable for a longer Continuance.
Again has the Mind Attended to God ; its for-
mer Reft hath Begun to Approach it, and it
Begins to Seek after God with greater Earneft-
t All the Printed Copies here read Irsti^att , but the Manu-
script which I follow reads r'egar. The Senfe is much the
But there is an Advantage in the Manufcripr, as
giving a more Open and Enlarg'd View of the Author's Ua-
boundU Charity.
nefij
of Mac arius the Egyptian. 423
nefs, faying, Lord^ I Befeech Thee. By Little
and * Little is Fire added to it, Enkindling and
Refreshing the Soul: As an Hook bringeth up
a Fifh from the Bottom of the Sea by little and
little. For unlefs This were Done, and Man
were made to Tafte of Bitterneis and Death : How
cou'd he be Able to difcern Bitter from Sweet,
and Death from Life, and to Give Thanks to
the Life-giving Father, and to the Son, and to
the Holy Spirit for ever ! Amen.
iiS
— ^— — -— • ~" III. I II < ■ II <T
mm
Homily XLI.
The inward Apartments of the Soul are
very "Deep, She by little Increafing to-
gether with Grace or Sin.
H E Precious VefFel of the Soul is of a
great Depth : As the Wife Man fays,
He Seeketh out the Deep, and the Heart. Ecclus.
For when Man was turn'd off from thexlil- l8<
Commandment, and had Fali'n under the Sen-
tence of Wrath, Sin took him into her Hands,
and She as a Great Deep of Bitterneis, Subtil
and Profound in its Penetration, having once
Entred in, Seiz'd the Failures of the Soul, even
to the Deepen: of her Receptacles.
* The Manufcript both here and Below repeats ^t^lv,
whereas in the Printed Copies it is but once.
Ee 4 Let
424 The Spiritual Homilies
Let f us Refemble the Soul, and Sin that was
mix'd with it after fome litch manner as this,
vfc. As if we fhou'd fuppofe a Tree of the
largeft Size, that has many Branches, and has
its Roots in the deepeil: Parts of the Earth :
Thus Sin having made its Approaches, and
Sciz'd the Paftures of the Deepen: Receptacles of
the Soul, hath grown into Familiarity and Pre-
pofTeflion, Growing up with every one from his
InEmcy, aud # Converting together, and Teach-
ing him All that is Bad.
When therefore the Energy of Divine Grace
Luk.i.3j-.f!iall Overfhadow the Soul in proportion to eve-
ry Man's Faith, and he Receive Succours from
Above: Verily that Overfhadowing is but in
Part. Don't you therefore think a Man is En-
lightned in his whole Soul. There is Hill a ve-
ry Large Paflure of Wickcdnefs within 3 And a
IVTan has need of much Labour and Pains to Aft
in concert with the Grace Beftow'd upon him.
For for this very reafon hath the Divine Grace Be-
gun but in Part to Come into the Soul, when
yet it is Able in a Minute of an Hour to Cleanfe
and (Perfect him. But it is Done with this
view, that fhe may put Man's Intention to the
Trial, whether he Preferves an entire Love for
God : Not AfTociating with the wicked one, in
any one Inftance, but Devoting himfelf entirely
to Grace. And thus the Soul being Approv'd
after Repeated Times and Seafons of Trial, and
neither Grieving nor Injuring Grace in any pne
particular, is foon Succour'd. And Grace it
ielf finds Patturc in the SdliI, and takes Root,
f The Manufcript reads Trot^Hy.dra^f.
* The Printed Copies read <rv u ctrpepoify't) , all but the
l'aris of the Firfl; Edition j But that and the Manufcript read
as
0/Macarius the Egyptian. 42^
as Low as her greateft Depths and Kxafonings :
She being found after many Trials to be Ac-
cepted, and to Harmonize with Grace •, till
fuch time as the whole entire Soul mail be
Swallow'd up of the Heavenly Grace, which
for the future Reigns in the Veflel it felf.
But if any one is not greatly Humble, thisPer-
fon is Deliver'd up to Satan, and Stript of that
Divine Grace which was come to him, and is
Tempted with variety of Afflictions. And then is
his own Opinion made Manifeft, that he is
Naked and Wretched. He therefore that is
Rich in the Grace of God, ought to Keep in
much- Lowlinefs of Mind, and Contrition of
Heart, and to Efteem himfelf as Poor, and
having Nothing. What he has, is not his own ;
It was both Another that a Gave it him, and1 Job i. 21",
when he will, He taketh it again.
He that thus Humbleth himfelf before God,
and Men, is Able to Preferve the Grace Com-
mitted to him, as the # Lord faith, He that hum-
bleth himfelf, Jhall be Exalted. Though he be
even the Elect of God, yet in himfelf let him
be as one Reprobated -y And though Faithful,
think himfelf as Unworthy. For fuch Souls as
thefe are well-pleafing to God, and Quickned in
Chrift. To whom be Glory and Dominion for
ever ! Amen.
f The Manufcript here inferts 0 kz.
Homily
q.z6 The Spiritual Homilies
Homily XLIL
They are not the things External, but In-
ternal, which Advance, or 'Prejudice
the Man, as the Spirit of Grace for In-
fiance, or the Spirit of JVickednefs.
Zech. ii
S a Great City, which we may fup-
pofe to be Forfaken, its Walls being
Tumbled down, and to be Taken
by the Enemy, its Magnitude is of
no Service to it. Care muft be taken
therefore that in * proportion to its Bignefs, it
have Walls that are Firm, that the Enemy may
find no Entrance. So verily even Souls that are
Adorn'd with Knowledge and Understanding,
and mod Acute Apprehenflon, are as Great Ci-
ties. But Enquiry fhou'd be made whether they
. are a Fenc'd with the Power of the Spirit, left
the Enemy fhou'd at any time get in, and lay them
Wade. For the wife Men of the World,
tAriftotle^ Plato^ f Ifocrates^ being Great Profi-
cients in Knowledge, were as the Great Cities:
But yet they were made Defolate by their Ene-
mies, becaufe the Spirit of God was not in
them.
But as many of the Unlearned as are Partakers
of Grace, are as little Cities that are Skreen'd
by the Power of the Crofs. But they Fall from
* Fdtfonius and Picus in Both Editions read ^ to piyefos.
But Dr. Vr'itius in the Margin adds alii y.xtx, The Emenda-
fMonum.tion he had from \ Cottelerius ; Cottelerius made it from the
Ecci. Grae. French King's Manufcript^ And to this agrees the Bodleian
T.2. p. Manufcript, which I follow.
5-89. B. f The Manufcript reads Itox^t^,
Grace
of Macarius the Egyptian. 427
Grace upon two accounts, and arc Undone : Ei-
ther they do not bear the inflictions brought
upon them 5 Or becaufe they have Continued
their \ Relifh for the Vleufurcs of Sin. For
Paflcngers can never Gj thro- without Tempta-
tions".
But as in Childbearing r and a Queen
Endure the fame Pangs 3 In like manner alio the
Ground of the Rich -:,nd the Poor, unlets they
have been * 'd, as they ought to be, can
never Produce Fruits of any Value: So in the
Culture of the Soul, nei nor
the Rich Reign h in Grace/ unlets tlu • L: - %b iCcr.iV,
and Afflictions, and frequent Labours. Foi the 8.
Life of Chriftians ought to be of this kind.
For as Honey being Sweet, admits of Nothing
that is Bitter or Poiibnous to mix with it : So
are They Kind to All that come to them, whe-
ther Good or Bad, as the Lord faith, c Be ye^Matth.v.
Kinds as your Father, which is in Heaven, For 45-.
that which Hurtcth and Dcfileth the Man is from
within. For out of the Heart proceed Evil Thoughts,
as the Lord lakh, d That the things that Pollute6— -xv.u.
the Man, are within him.
There is therefore within in the Soul, Creep-
ing and Marching about, a Spirit of IVickednefs,
Rational, and Impulfive, which is the Veil of
Darknefs, the Old Man, which it Behoves them
f Talthcriiusy and both the Editions of Plcus, read cvnivv-
3«<r*4 \s&if*Hix$. But Dr. Prrtius advifes, that others read
c*« »»3<m« iW/^va*.- Meaning by others, Cotteleruts from
the French King's Manufcripts (See\Monum. Ecclefa Grscs.
T. 2. p. 60 j-.) The Baroccian Manufcript reads x-riuavw. j and
fo docs Dr. Fritius in his Text contrary to all the Printed Co-
pies I have feen.
* The Manufcript inferts here hyccriccy, whicli was want-
ing in the Printed Copies.
that
428 The Spiritual Homilies
that Fly to God to Put off, and to Put on, in
the room of that, the Heavenly and the New
Man, which is Chrift. Not one of the things
therefore that are without can Hurt a Man, un-
lefs it be that Living, Active Spirit of Dark-
nefs that dwelleth in the Heart. So that Every
one ought to Experience this Struggle in his
Thoughts, that Chrift may Shine out in his Heart.
To whom be Glory for Ever ! Amen.
Homily XLIII.
Concerning theTrogrefs of a Chrift ian Man,
the Full Tower of which depends upoyi
the Hearty as it is here cDefcrib'd with
no fmall Variety.
S many Lights and Burning La?nps are
Kindled by the Fire, but all the Lamps
and Lights are Lighted up from one
Nature, and Shine: Thus Chrift ians
alfo are Lighted up from One Nature, and Shine,
from the Divine Fire the Son of God -y and have
th cfe Lamps Flaming in their Hearts and Shine
before Him while on Earth, even as He him-
apffXiv.7.felf. For, faith He, a Therefore hath God, even
thy God, Anointed thee with the Oil of Gladncfs.
For this reafon was He call'd Christ, that we
being our felves Anointed with the fame Oil which
himfelf was Anointed with, might become Chrift' *s
i alfo :
a/Macarius ^Egyptian. 419
alfo : Of * One Subftancc, as I may Co fry, and
o£> One Body. Again he lays, h Both he thatbHcb.ii.
Sanclifieth, and they that are Sanclified are All "•
of Ope.
Chriftians therefore bear in fome meafure a
Refemblancc to thefe Lights that have the Oil in
themfelves, that is, the Fruits of Right eoufnefs.
But if They \ are not * Lighted up from the
Light c of the Godhead in themfelves, they are cRev.iv.
Nothing. The Lord was a Burning Light thro' f*
the Spirit, of the Godhead Abiding Subftantially
in Him, and Inflaming his Heart according to
his Humane part.
For as a Rotten Bag that is FilVd with Pearls :
So are Chriftians alfo, who Outwardly ought to
be Lowly and Dcfpicable in Circum fiances, have
in the inward man within d the Pearl of great* Mat. xiif
Price. But others are like to e JVhited Sepulchres, 46.
without indeed they are Painted, and Beautiful:' — xx»i-
But within are they Full of Bead Mens Bones, 27#
and much 111 Savour, and Unclean Spirits. They
are Dead before God, and Cloath'd with all man-
ner of Shame, and Filth, and the Darknefs of
the Enemy.
The Apoftle faith, that the Child, fo long' as
he is Little, is under the f Tutelage and Government rGal. fv. i,
of wicked Spirits, which Spirits arc by no means2- com-
willing that the Child iliou'd grow $ left when Par>d with
it becomes a perfect man, it begin to Enquire °* u *4*
into the Affairs of his Family, and Aflat his
* The Printed Copies read mrh : but the Manufcri'pt
P.10L'.
f Talthenius, Dr. Tritius, and the Folio read here Av'^v^,
as well as the Manufcript. But the Octavo Edition of Tichs
leaves it out.
* All the Printed Copies read eiptBri , but the Manufcript
own
430 The Spiritual Homilies
own Authority. The Chriftian ought at all
times to be mindful of God. For it is written,
BDeut. vi.g Thou jhalt Love the Lord thy God with all thy
fm .. Heart -> that he may Love the Lord, not only
a"'xxll'when he goes into his Oratory, but even when
hDcut. vi. Walking, and in Company, and when h Eating he
7. may Retain the Memory of God, and the Love
of Him, and even a Natural * Affeclion £oi'H.im.
Matth. vi.For, faith he, where your Mind is, there alfo is
21 - your Treafure. For to what thing foever the
Heart of any one is Link'd Fart, and his Defire
draws him to it, 'that is his God. If the Heart
at all times Defireth God, He is the Lord of the
Heart. But ^# if any one that has Renounc'd All,
and is Stript of his Poffeffions, is Deltitute even
of a City, and gives in to Fairing > If this Per-
lon is Wedded to himfelf, or to Worldly things,
or to his Houfe, or the -f Love of his Parents :
wherefoever his Heart is Chain'd, and his Mind
is Captivated by it 3 T'hat is his God. And he is
found to have come out of the World indeed thrtf
the Broad Gate, but thro* a Wicket to have Gone
in again, and Plung'd into it.
As the Sticks which are Thrown into the Fire
'cannot withftand the Force of the Fire, but im-
mediately are Burnt : Thus alfo the Devils, when
willing to War upon the Man whom God has
thought Worthy of the Spirit, are * Burnt and
Confum'd by the Divine Power of the Fire, pro-
* The Word V«£y* properly Signifies that Generality of
Affection, which a Parent has for his Child. And how it is
Applied here to' God and Chrift, may foon appear by confi-
dering well that Aflertion of Chrifr, Matth. xii. j-o.
** The Printed Copies read here 0 $s "i^iiT^oit^oq. But the
Manufcript « & ■ ■ ■
f Gr. (pikr^v.
* Compare this with p. 375-. Horn. xxx. Note*.
i vided
a/Macarius the Egyptian. 431"
vided only that the Man at all times Cleave fa ft
unto the Lord, and place his Confidence and Hope
upon Him. And tho' the Devils arc Strong as
the Strong Mountains, they are Burnt by Prayer,
as Wax k by Fire. But in the mean time Great "Compare
is the Struggle and Fight that lies upon the Soul Pf.lxviii.
againiL them. There arc the \ Rivers of Dra- 2-
gons, and the Mouths m of Lions. The Fire T^f^'f-
Burnetii in the Soul. 1V*
As a Man that is a complete Worker of Mif- m ?£. ixil
thief 1 Inebriated with the Spirit of Error, whe- 2I-
ther it be Murder or Adultery he is given to, He
is Infatiable after Mi/chief: Thus alfo Chriftians
that have been Baptized into the Holy Spirit, have
not the leaft Experience of what is Evil. But
they that have Grace, and have yet a Mixture
of Sin, Thefe are under n Fears, and Travel thro' n VCM.f.
° Frightful * Places. °P£xU-
For as Merchants, tho' they have found a
Wind for their Turn, and a Smooth Sea, but
are not yet come into Haven, are Ever in Fear,
left on a Sudden there fhou'd a contrary Wind
be Rais'd, the Sea grow Tempeftuous, and the
VelTel be in Danger : Thus alfo Chriftians, tho'
they have in themfelves the Favourable p Wind pjoh.iii.S.'
of the Spirit Blowing 3 yet are they in a Con- q Ephef iv.
cern, left at any time the Wind <i of the Adverfe I4*
Power fhou'd Rife upon them, and Stir up a
Difjrder and a Tempeft in their Souls.
There is need therefore of Great Induftry, that
we may, come to the Haven of Reft, to the Per-
/eWorld, to Eternal Life andPleafure, to the
City of the r Saints, to the Heavenly J erufalem, to'Heb.xii.
the Church of the Firft-Bcrn. But unlefs a Man Z1> 23-
get beyond thofe Degrees, he is under a great
* The Manufcript reads <pofo%Sii vo*vt.
deal
43 £ The Spiritual Homilies
deal of Fear, left, in the midft of all, the Evil
Power ihou'd work fome kind of Fall.
But as a Woman that has Conceiv'd, carries
her Babe within in the Dark, as I may fo fay,
and in a Covert Place. But if it happens after
that the Child fhall come out at the proper
time , It fees a new Creation, which before it
never faw, of Heaven and Earth, and the Sun.
And immediately the Friends and the Relations
Receive it with a ch earful Countenance into
their Arms. But if it happens, thro' any Dis-
order, that the Child is Torn within, there is
then a Necemty, that the Men of Axt appoint-
ed for this purpofe fhou'd ufe an Inciiion Knife.
And the Confequence of that is found to be that
the Child pafTes from Death to Death, and from
Darknefs to Darknefs. Take it thus alfo in the
Bufinefs of the Spirit. As many as have re-
ceiv'd the Seed of the Divine Nature, Thefe
have it after an Invifible manner, by reafon of
its Inmate Sin, and Hide it in Dark and * Gloomy
Places. If therefore they fhall Secure themfelves,
and -j- Preferve the Seed, thefe at the proper time
are vifibly 4- Regenerated, and afterwards at the
'Diffolution of the Body, the Angels and all the
Quires Above Receive them with chearful Coun-
tenances. But if he that hath Taken the Armour
of Chrift upon him in order to Fight manfully,
fhall be Remifs, fuch a one is immediately De-
* Both the Printed Copies, and the Manufcript in the run-
ning Text, read (po^s^fi-,, but the Margin of the Manufcript
f Paltbenius, Dr Pritius, and the Folio read here tv^tuq-i.
But the Paris O&avo, and the Manufcript t^c-wo-/,
-I- All the Printed Copies read d.xfyw/Tss, but the Mjl
nufcript siva^jvmj,
liver'd
a/Macarius the Egyptian. 433
livcr'd up to his Enemies, and when his Body
comes to be DifTolv'd, he partes from the Dark- •
nefs that at preient furrounds him into another
more Troublefome fort of Darkneis, and into
Deftruciion.
But as a Garden fuppofe that is fet with
Fruit Trees, and other Sweet-fmelling Plants,
and fhou'd #J* All be well laid out and Con-
trivM with Beauty, and fliou'd have withal a
little Wall for an Hedge, to Keep it ; But if
it lhou'd fo fall out that there fhou'd a Rapid Ri-
ver Run thro' it, tho' it be but a little Water
that wafhes the Wall in Its Paflage, it # both
Spoils the Foundation, Takes its own Courfe,
and by little and + f little DifTolves the Foundation*
And having once gain'd Entrance, it Breaks thro'
and Roots up all that was Planted, and Disfigures
the whole Defign, and makes it Unfruitful. Even
thus is the Heart of Man > It has good thoughts :
But there are even Rivers of Corruption ever Ap- * pf. xviii.
proaching to the Heart, with intent to Caft it 4*
down, and to Force it to its own Side. The
Confequence is, that if the Mind be but a little
Given to Levity, and give ~j~ way to Unclean
thoughts: Lo, the Spirits of Error have taken
Pafture, and Entred in, and Overturn'd all the
Beauties that were there, and * Effac'd its good
thoughts, and Laid the Soul Waite.
As the Eye is Little beyond all the Members,
and the Pupil of that Eye, which is Little, is
** Whether we read «Aa>; with the Printed Copies, or
with the Manufcript i'Aos, the Senfe is the fame.
* The Manufcript here inferts *£,
ft The Manufcript here reads (juk^ ptxojM.
f All the Printed Copies read i'fri , but the Manufcript
* The Manufcript here inferts xj.
F f a Great
434 The Spiritual Homilies
a Great Veflel , for it fees under one the Heaven,
the Stars, the Sun, the Moon, Cities, and o-
ther Creatures : In like manner alio the very •
things which are Seen under one, are Form'd
and Imaged in that Little Pupil of the Eye. Thus
alfo is the Mind in the Heart, and the Heart it
felf a little k;nd of VeiTel. And There are Dra-
gons ^ and There are Lions, the Poifonous Beafts,
and All the Treafures of JVickednefs \ And there
Mfai.xl.4. are Rugged and b Cragged Ways; There are Pre-
cipices. In like manner again There is God, There
alio are the Angels, There is the Life and ' the
Kingdom, There is the Light and the Apofiles,
cLuk.xix. (There f are c the Heavenly Cities;) There are
J7- the Treafures of Grace > There are All things.
For as a Cloud that is Spread over the whole
d Wifd. World, and Man fees d not Man : Thus alfo is
xvii.21. t[ic Darknefs of this prefent World lying upon
all the Creatures, and upon all Humane Nature
from the Time of the Tranfgreffion. Where be-
ing Overihadow'd with Darknefs they are in the
Night, and they lead their Lives in Places of
Horror j And as in a certain Houfe there is Plen-
ty of Smoak : So is there Sin together with its
Filthy imaginations, Taking up her Refidence, and
Creeping into the very Thoughts of the Heart, and
an Endlefs Croud of Devils.
But as in things that fall under the Eye, When
the Alarm of War is Sounding, they are not
the Wifemen, that go to it, neither are the
Great ones there 5 But being Afraid of Death
they Keep away : Whereupon the Raw, the
Poor, and the Unlearned are fent forth 3 and it
* The Manufcript inierts here, wh di voXem eci l-xa^ncu.
Which Words- are wanting in the GreekTcxt of all the Printed
Copies : tho' the Verfion of Fjcus evidently Suppofes the Words
to be in the Greek Text.
hap-
of Mac akivs the Egyptian. 43 j
happens that they work a Victory over their Ene-
mies, and Perfue them beyond their own Terri-
tories y and they Receive from the King the Re-
wards of their Victory, and Crowns, and they
come to Promotions, and to Dignities -y and thofe
Great ones are found in the Event to be Diftanc'd
by thefe. Thus alfo is it in the Bufinefs of the
Spirit. It is the Illiterate that Hearing the Word
from the Beginning, with e Thoughts difpos'd c2Thefr.ii.
to Love the Truth, who Do what that Requires, *••
and Receive from God the Grace of his Spirit.
But the Wife, and fuch as Endeavour after Sub-
til and Refind Speech, tliefe Fly the War-, nei-
ther do they make any Progrefe 5 and confequently
are found to be Behind thenf, who have Fought
and Overcome.
But as the Winds when Blowing Vehement-
ly, Shake every Creature under Heaven, and
make a very great Noife : So does the Power of
the Enemy Beat and Drive the Thoughts about
and Shakes the Depths of the Heart at pleafure,
and Scatters its Thoughts in its own Service.
As there are Publicans that Sit in the narrow
ways, and Sieze them that pafs by, and Shake
them : Thus alfo do the Devils narrowly watch,
and Take hold of Souls, as they are going out of
the Body > Unlefs they are perfectly Purified,
they Suffer them not to Afcend up to the Man-
fions of Heaven, and to Meet their Lord, for
they are Driven down by the Devils of the Air.
But * if whilft they are yet in the Flefh, they
mail with Great Labour and Struggle Obtain
from the Lord the Grace which is from on
High : Verily thefe together with them that thro*
a Vertuous Converfation have Attained to their
Reft, fhall Go from hence to the Lord, as
* The printed Copies read el; but the Manufcript «.
Ffi He
43 6 The Spiritual Homilies
'John xii. He hath Promised, -f that, f Where lam, there
l6- alfo Jhall my Servant be. And to Endlefs Ages
fhall they Reign together with the Father, and
with the Son, and with the Holy Spirit, Now
and Ever even to Ages of Ages ! Amen.
Homily XLIV.
What kind of Change and Renovation Chrift
worketh in the Chrifiian Man> who hath
Heatd the T>iforderly jiffe£iions and 1) if
eafes of the Soul.
|plll||E that cometh to God, and defires to
'Rev. iii. ||Tj| be in truth the Perfon that a Sitteth with
Bgjglil Chrift upon his Throne, ought to Come
to Him upon this very View, that he may
be Changed, and pafs off from * his former State
. and Converfation -y and to give Proof of his be-
ing a Good and a New Man, that carries No-
thing of the Old Man about him: For if any
b 2 Cor. v. hMan, faith the ApofHe, be in Chrift, he is a New
1 7 • Creature. For our Lord Jefus Chrift Came for
this very reafon, that He might x^lter, and Change,
cPf.li. io.and Renew, and c Create afrejh this Soul that had
been Perverted by Vile Affections thro' the Tranf-
greflion, Tempering it with his own Divine Spi-
rit . He came to Work a New Mind, and a New
Soul, and New Eyes, New Ears, a New Spiritual
t The Manufcript here inferts on.
* The Manufcript here inferts cwi5<
Tongue,
o/Macakivs the Egyptian. 437
Tongue, and to fpeak all at once, to make them
that Believe in Him New Men, or New Bottles,
having Anointed them with his own Light, that
He might Pour into them the New Wine,
which is his Spirit. For the New Wine, faith Matth. ix.
he, muft be Put into New Bottles. ■>•
For as the Enemy, when he had Gotten Man
into his own Hands, wrought him anew for
himfelf, having Cloath'd rrim with vile Af-
fections, and Anointed him with the Spirit of
Sin> He Infus'd into him the Wine of All
Tranfgreflion, and * Cojrupt Doctrine : Thus
alfo the Lord having Redeemed him from the
Enemy, wrought him anew, having Anointed
him with his own Spirit, and Poured the New
Wine of Life, the New Doctrine of the Spirit
into him. For He that Chang'd the Nature of
the Five Loaves into the Nature of a Multitude,
and to the Nature of the Afs void of Reafon,
Gave a Voice, and Converted the Harlot to Gha- John viii.
ftity, and Prepared the Nature of the Burning J—
Fire to Bedew them that were in the Furnace ->
and for Daniel's fake Tam'd the Nature of the
Lions, Beads otherwife Wild and Savage :. He
can alfo Transform the Soul that was Wafte, and
grown Wild by Sin into his own Goodne/s and
Clemency, and Peace by the Holy and Good Spirit
of Promife.
For as the Shepherd can Heal a Scabbed Sheep,
and Keep him from the Wolves : After the very
fame manner was the True Shepherd, when He
came, Alone able to Heal and to Convert the
Sheep that was f Loft and Scabbed, even M a n f Luke xv,
from the Scab and Leprofy of Sin. For the 4- .
Priefts and Levites, and the Teachers that were ' Jj*1*'
* All the Printed Copies read x*x<V, but the Manufcripr. '
Ff 3 Before,
43 8 The Spiritual Homilies
Before, were never able to Heal the Soul by
8Heb.ix — their Oblations of Gifts and Sacrifices, s the
Sprinklings of Blood, when indeed they were not
Able to Heal themfelves. For even they were
hHeb.v.2. Compafs'd about with h Infirmity. For it is not
? — .x.4. » Poflible, faith he, that the Blood of Bulls and
of Goats fhou'd take away Sin. But the Lord
faid, when mewing the Weaknefs of the Phyfl-
* Luke iV. cians of that time, k Ye will fur ely fay unto me this
2 3' Proverb, Phyfician, Healthy Self. As if He had
faid, I am not as They who are not Able to
J x,II-Heal themfelves. I am the True Phyfician, and
the Good Shepherd, who lay down my Life for the
Sheep, who can Heal every Difeafe, and every
Sicknefs of the Soul. I am the Lamb without
Spot that was once Offer 'd, and am Able to Heal
them that Come unto me. For the true Healing
of the Soul is from the Lord only. For Behold,
Joh. i. 29, fo^ tne Baptiil, the Lamb of God that taketh a-
way the Sin of the World, namely of the Soul
that hath Believed in Him, and Lov'd him with
the whole Heart.
The Good Shepherd therefore Healeth the
Scabbed Sheep. But the Sheep it felf can never
Heal the Sheep. And unlefs the Rational Sheep,
Man, be HeaVd, there is no Entrance for him
into the Congregation of the Lord in Heaven.
For thus alfo was it faid even in the Law thro'
a Shadow and an Image. For this is no more
than the Spirit Intimates, though but Obfcurely
concerning him that is a Leper, and that hatji a
Blemijh. A Leper, faith he, or one that hath a,
Blemijh, jhall not Enter into the Congregation of
Lev. xxi. the Lord. But He commanded the Leper to
j 7— -ii. q0 t0 tfoe prieji^ and with much Intreaty to
Bring him into the Houfe of his Tabernacle, and
that there he wou'd put his Hands upon the
Leprofy^
a/Macarius the Egyptian. 439^
Lcprofy, the Place Mark'd with the Infection
and Healit. After the fame manner even Chrifl,
the True High Prieft of good things to come, in
Condefcention to Leprous Souls, Troubled with
the Leprofy of Sin, Enters into the m Tabernaclemsee]o\\n i.
of their Body, Takes care of their Difordcrs, and *4-
Healeth them. And thus will the Soul be Able In *****-
to Enter into the Heavenly Church of the gU1
Saints of the True Ifrael. For every Soul that Rom. W.
bears the Leprofy of Sin in her Affections, and ll> I2,
will not Come to the True Lligh Prieft, and be
taken Care of now, finds no Admifjion into the
Camp of the Saints, "into the Heavenly Church. "Cant. vi.
For being her felf without ° Blemifto, and Pure, lo: f and
She feeks Immaculate and Pure Souls. F^ on -the
p Blejjed, faith Chriif, are the Pure m heart, for place.
they ftoall fee God. ° Ephef. v.
For it behoveth the Soul that truly Believeth 27-
in Chrift, to be i Tranflated, and Changed from , \q^\ '
her prefent corrupt State into another Good
State, and from its prefent Abject Nature into
another Nature which is Divine, and to be
wrought new her felf through the Power of the
Holy Spirit. And thus may it become Fit for
the Kingdom of Heaven. But to Obtain thefc
things will be Allow'd to us who Believe and
Love Him in truth, and walk in all his Holy
Commandments.
For if the Wood, which is by Nature light,
when in the Days of Elifha Call into the Wa- aKJngsvi."
ters, Brought up the Iron Which is by Nature 6-
Heavy : How much rather will the Lord fend
hither his light, and volatile, and Go^ and
Heavenly Spirit > And by means of that Bring
up the Soul that has been Plung'd in the Wa-
ters of Iniquity, and make it lightinme, and
Mount it on the Wing towards the Heights of
Ff 4 Heaven,
<l
440 The Spiritual Homilies
Heaven, and Alter it quite from its own Na-
ture ?
And as in Things which are vifible, no Man
can of himfelf Go over and Crofs the Sea, un-
lefs he have a light and nimble VefTel, Built of
Wood, which alone is Able to Go upon the
Waters 3 for he is Drown'd and Loft that pre-
tends to Tread upon the Sea : After the felf-
iame manner is it impoftible for the Soul of it
felf to Go through, to Ride upon, and to Pafs
over the Bitter Sea of Sin, and the Difficult
Abyfs of the wicked Powers of Darknefs in the
Affections 5 unlefs it mall receive the Subtile and
Heavenly, and volatile Spirit of Chrift that
r Compare r Walketh, and makes its way over all Wicked-
Matt. xi7.nefS5 by means of which Spirit he will be Able
with Pfal t0 Arrive by a Quick and Straight Paffage at the
xti. 15. 'Heavenly Port of Reft, and even unto the Me-
and Am/- tropolis of the Kingdom.
*wtb on But ^ they that are jn the Ship neither Draw
ame* nor Drink out of the Sea 3 (* neither have they
their Cloathing^ and then Food from it) but they are
Brought from without : Thus alfo the Souls of
Christians Receive the Heavenly Food^ and the
Spiritual Cloathing not from this World, but
from Above out of Heaven ; And living from
thence, and being Imbark'd in the Ship of his
Good and Quickening Spirit, they Pafs over
the Adverfe wicked Forces of Principalities and
Powers. And as all Ships are Built out of one
Common Nature^ that of fFood^ by Means of which
Men will be Enabled to Sail over the BrackiiTi
Sea: So from the One Divine Nature of the
Heavenly Lights all the Souls of Chriftians being
* Thefe Words though they are in AH the Printed Copies,
are not in the running Text of the Manufcript, but only in
the Margin.
Corro-
a/Macarius /^Egyptian. 441
Corroborated by the different Gifts of One Spirit,
Fiy above # over all Iniquity.
Bat fince a Ship (lands in need of both a
P/Atf, and a moderate and £?#//£ IVind in order
to iSW/ /^W/ : y/// theft does the Iw^ himfelf
Be come i by being /# /fo Faithful Soul, and con-
veying it through the Dreadful Tem pells and
Fierce Waves of Wickednefs, and the Storms
of the Strong Winds of Sin, with a llrong
hand, and with *# Experience, and Under-
(landing, as he knows how, making the f Storm r Compare.
to Ceaje. For without, the Heavenly Pilot, p^- cvii.
Chrift, it is Impofjible for any one to get over the ?*' ™lth
wicked Sea of the Powers of Darknefs, and the."^"
Thwarting Blafis of Bitter 'Temptations. They Luke viii.
Mount up) faith the c Pfalmift, /# /£* Heavens, 24.
rt/z^ g# dW# 0g0/# /0 /#* Depths. But He is' p^* cvil-
well Acquainted with the whole Art of a Pilot,
and of JVar, and of Temptations, Trampling up-
on their Fierce Waves. For He, faith theHeb.ii.iS.
Apoflle, having himfelf been Tempted, is Able to
Succour them that are Tempted.
It therefore Behoves our 'Souls to be Convert-
ed, and Tranflated from the State they are in at
prefent, to quite another State (and -\ into the Di-
vine Nature, and of Old to become New Men )
that is Good, and Kind, and Faithful, of Bitter
and of Unbelieving -, And by becoming thus
fuitable, to be Replaced in the Heavenly Kingdom. -
For the BlefTed Paul writes thus concerning his
* Paltbenius, Dr. Fritius, the Manufcript, and the Folio
read ^iVtasvJ > But the Fans Edit, by Morel, reads
** All the Printed Copies read here l^Tv^at; ; But the
Manufcript with greater Advantage reads ly-TtH^a^.
f Theie Words which are in all the Printed Copies are
only in the Margin of the Manufcript.
own
44^ The Spiritual Homilies
Phil. iii. own Converfion and Affumption, by which the
,"• Lord took him, / Prefs forward, if that I may
"t"t* alfo Apprehend that for which alfo I am Ap-
prehended of Chrift. How \ therefore is he Ap-
prehended of God ? Why, juft as we may fup-
pofe a Tyrant to have Seized upon them that
have been taken Captive by him, and to Lead
them off -9 But they fhou'd afterwards be Re-
cover'd by their True Sovereign : So Paul,
when he was Actuated by the Tyrannical Spirit
of Sin, Perfecuted the Church, and Plunder d it ;
°Phil.iii.6.But * Seeing that he did it with a II Zeal for God
fiTim.i. through x Ignorance, as Contending for the Truth,
13. he was not Overlooked -, "But the Lord Appre-
hended him, the Heavenly and True King
y Atts ix. y Shone round about him after an unfpeakable
3— S- manner, having thought him worthy of the
Voice, and having *# Struck him as a Servant
he fet him Free. Behold the Goodnefs and
the Change of the Lord -y How Able he is to
Convert the Souls that had been Int angled in Sin
and grown Wild, and in a Moment of an Hour
to Bring him to his own Goodnefs and Peace.
fMarkxiv.For all things are z PoJJible with God; As it
36- -prov'd in the Cafe of the Thief, who was
Chang' d by Faith in a Moment of an Hour, and
Reftor'd to Paradife. For this very reafon did
the Lord Come, that he might Convert our
ft The Manufcript here inferts «,, which is in no Printed
Copy.
f The Printed Copies read all of them nut rl oi%ct 5 but
the Manufcript directs in the Margin to read rather 7r*>s
TOifVJ etqot.
* The Printed Copies, and the Manufcript in the Text
read «r« f*#- But the Greek that Copied it, propofes his
Conjecture, that it fhou'd be eV«*jj.
** This is thought to Allude to the Romm Cuflom of
making Slaves Free by a Box on the Ear.
Souls,
a/Macarius the Egyptian. 443
Souls, and a Create them anew, and make them,8 Ifti.xliii.
as it is written, b Partakers of the Divine Na- *9'
ture, and Beftow upon our Souls the Heavenly '
Soul, that is the Spirit of the Godhead, Lead- Rev. xxi.
ing us into All Vertue, that we may be Able to b s-
Live the Life Eternal. bz Pet. 1.4.
We # ought therefore to c Believe with our c Afts viii.
whole Heart his unfpeakable Promifes, becaufe 37-
He is True that d Promised. It Becomes us thend Heb. x.
to Love the Lord, and to be Induftrious every 23 •
manner of way in all the Vertues, and to Beg
continually, and without, any Intermiilion, that
we may Receive the Promife e of his Spirit en- e Afts if.
tirely and Perfectly j that fo our Souls might be 39-
Quickned whilit, we are yet in the Flejh. For
unlefs the Soul mall in this World Receive the
Sanclification of the Spirit through much Faith
and Prayer, and be made Partaker of the Di-
vine Nature, being mix'd with Grace, (through
which it will be Able without f Blame and mfLukei. &
Purity to Perform every Commandment -,) It is
Unfit for the Kingdom of Heaven. For whatever
Good a Man hath Poffefs'd in this World, that
very fame fhall in that Day be his Life, through
the Father {and **the Son) and the Holy Ghoit
for ever. Amen.
* All the Printed Copies and the Manufcript too read here
« jj roivvv ; which however from the Translations feems ra-
ther to be &? roviiv, an ExpreJJion more ufual with Macartus .
** The Manufcript and both the Editions of Picus infert
here f£ r* if£, which is wanting in the Text of Palthenius
and of Dr. Pritius, though Both thefe at the fame time Tran-
slate it as if it were in the Greek Text.
H O M I L V
444 The Spiritual Homilies
Homily XLV.
No Art or Wealth of this World, but the
Manifeftation of Chrift Alone, is Able
to Heal Man, whofe neareft Affinity
with him is fet forth in this Homily.
E that hath made the Solitary Life his
Choice ', ought to look upon all things
he meets with in this World, as out
of his way and Foreign to him. For
he that truly Follows after the Crofs
of Chrift) having Renounced all things, and further
yet, * even his own Soul, ought to have his Mind
Fix'd upon the Love of Chrift : Preferring the
Luk*6xw' Lord before Parents, Brethren, Wife, Children^
Matth. x. Kindred, Friends, and Poftejftons. For this hath
37. ** Chrift plainly Declared in thefe Words, Every
one that hath not Left Father, or Another, or
Brethren, or Wife, or Children, or Lands, and
followeth not me, is not worthy of me. For in no
"other is there found Salvation and Reft for Man-
kind, as we have heard.
For how many Kings have there fprung from
the Race of Adam, that have Monopoliz'd the
whole Earth, whofe Thoughts have been
•\ lifted up by their Royal Power ? Yet not one
* The Manufcript inferts here jg, which is in none of the
Printed Copies.
** The Printed Copies Ail read here *»£ <«?, but the Ma-
nufcript XfMt.
f Cr&fut might be mention'd as an Injlance of what is
here laid down. But from the Univerfality of the affirmation
•y. I fhou'd rather think the Jour JTiuverfal Monarchies here in-
tended, &c. v
of
a/Macarius the Egyptian. 44 j
of thefe with all this fort of Sufficiency has
been Able to Difclofe that Corruption which
from the Tranfgrejfion of the Fir ft Man Broke
in upon the Soul, and quite Darkned it, that it
fhou'd not acknowledge any Change. For the
Mind, Before, when Retaining its Purity, Be-
held her Lord being it felf in Honour : but now
is Cloth" d with Shame by reafon of her Fall,
the Eyes of the Heart having been Blinded, that
it cannot Behold that Glory which our Father
Adam 'law be f ore his Tranfgrejfion^.
But there have alfo been ieveral wife Men in
the World, of whom lome by the Help of Phi-
lojophy have given Proof of their Vertue , others
have been Admir'd for their Dexterity in So-
phiftry > Others have Taught the Force of Ora-
tory : Others being Grammarians and Poets have
purpofcly fet themfelves to writing Hiftory.
But there have alfo been Variety of Artificers
who have Exercis'd themfelves in the Arts of
the World. Some of whom by Turning in Wood
feveral Kinds of Birds, and Fijhes, and Images
of Men, have taken Pains to fhew their Excel-
lency that way. Others have undertaken to
make the Refemblance of Nature in Statues, and
fome other things in Brafs. Others have Rais'd
Stately and Beautiful Structures. Others by
Digging the Earth Bring up the Corruptible Gold iPct.i.iS,
and Silver y but others Precious Stones. Others
again Set off with the Beauties of the Body, and
Elated with the Comelinefs of their Perfons, have
been the more eafily Entic'd by Satan, and have
Fain into Sin. Now all thefe aforefaid Artifi-
cers being Held faft by the Serpent Dwelling
within, and being Infenfible of the Sin that Co-
habited with them, Became the Captives and
Slaves of the wicked Power, without Gaining
any Advantage from their Knowledge and Skill.
The
44<S The Spiritual Homilies
The World therefore thus Stor'd with all
manner of Varieties, is like a Rich Man that is
Poffefs'd of Great and Splendid Houfes, Gold
alfo and Silver, and feveral PofTeffions, and has
All manner of Attendance in great Plenty 5 But
being Diftrefs'd with Pains and Diftempers, his
whole Tribe of Relations flood by him, Unable
with all that Wealthy to Releafe him of his i»-
firmity. No Application it feems of any thing
relating to this -£//*, neither Brethren, nor
Riches, nor Strength, nor any of thofe other
particulars before mention'd, Refcue the 3W
from &#, that has once been Plungd in it, and
Difabled from y£*/»g Clearly : Nothing lefs than
the Appearance of Chrift j That ^ftee is able to
Clean fe both Soul and Jfa^. Wherefore having
Luke xxi, Difengag'd our felves from the Cares of this Life,
J4« let us Devote our felves to the Lord, Crying to
him Night and Day. For this mfibh World,
and the Reft which it affords, the more they
feem to Cherijh the Body, fo much the more do
they Sharpen the Diforders of the Soul, and /#-
£raz/<? her Blnefs.
But there was, it feems, a certain Perfon of
good Character for Senfe, that had a Mind to
fpare no Pains in his Enquiry, made it his Bufi-
nefs to Experience every thing that fhou'd occur
in this Life, if poffibly he might find any Ad-
vantage from it. He had Recourfe to Crowrfd
Heads, to Perfons of Power and Authority, and
found No falutary Cure from any of them, that
he cou'd Apply to his Soul So that after he
had fpent fome confiderable time among them y
It flood him in no manner of flead. From
thefe again went he to the Wife Men of the
World, and the Men of Eloquence : Them too
gave he over in like manner, without carrying
off the leaft Gain. In his Tour he took the
Painters,
a/Macarius the Egyptian. 447
Painters, and them that bring up Gold and
Silver out of the Earthy he March' d through
the whole Circle of Artificers, without being
Able to find out the leafr. Remedy for his own
Wounds. At laft having taken his Leave of
them, he fought after God, who Heals the Cor-
ruption and Difeafes of the *SW/. And as he was
Reflecting upon himfelf and Running over
thefe things in his Thoughts, his Mind, that
us'd to be fo Taken up with the things he had
vifibly gone off from, wTas found to have a
fettled Hatred for them. #
But as a certain Woman that in this World
is Rich, and has both a great deal of Money, and
a Splendid Houfe, is yet Deftitute of Protection -y
And they that come upon her to Hurt her, and
lay her Buildings wafte, are many ; And fhe not
Brooking the Injury, goes about in queft of an
Hufband that is a Man of Power, a fufficient
Perfon and well Inftrubled in every thing ,
And when after much Conflict, fhe Obtains
fuch a fort of an Hufband, fhe is exceeding
Glad of him, and Has him for a Strong Wall or
Fence to Her : After the very fame manner the
Soul after the Tranfgreflion having been much
Harafd by the Adverfe Power, and FalVn into
Great Deflation, and become a Widow, De-
folate and Forfaken by her Heavenly Spoufe
through her Tranfgrefion of the Commandment,
and become a mere Make-Game to All the Ad-
verfe Powers ( for they have Bereaved her of her
* The Author here feems to have an Eye to the whole
Book of Ecclejiajles , which Begins and Ends much in this
manner ■, And to a Celebrated Piece among the Heathens,
Known by the Name of Cebes his Table. Both which Com-
par'd with this Homily may {erve for an Excellent Com-
ment, &c.
.Senfes,
448 The Spiritual Homilies
Senfes, Frightning her out of her Heavenly
Underftanding, that She cannot fee what Out-
rages they commit upon her, but Imagines
things were ever Thu s with her from the Begin-
» Compare ning. ) But having Learnt afterwards by a the
Job xlii. f. Hearing of the Ear her folitary and de folate
with # Condition, and Reprefented them with Groans
\i before the Tender Love of God to Man, She
hath found Life and Salvation. Wherefore ?
Why, Becaufe She is Returned again to her
proper Kindred. For there is no other Familiari-
ty or Ailiftance comparable to that of the Soul
with God) or God with the Soul.
For God hath made feveral Kinds of Birds,
fome to lay their Nefis upon Earth 5 and to
Depend for both their Food and Reft on
that. But others hath he appointed to lay their
Gen. i. Nefts under the Waters. He hath alfo Framed
2°-r22*. Two Worlds : One Above for the Minifiring
2 47! VI* Op****** and Order'd them to have their Polity
Pf. civ. 4. there j But the other Below for Mankind under
this ^/ir we Breath. He hath Created alfo both
/#£ Heaven and ^ Earth -y the Sun and J^
Moon, the Waters, the f«w that #&zr 7r«/>,
-and all Kinds of living Creatures. But in none
Pf. cxlviii. of thefe doth God take up his Reft. The Crea-
Ecclus. ^^ js unc[er his Command, but he hath no
' where Fix'd his Throne, nor vouchfaf 'd Commu-
nion with Himfelf to any but M##, in whom
Alone He is well pleas' d, to whom he hath //«-
parted Himfelf, and in whom He hath Taken up
his Reft. Do you Behold here the w^r Relation
of Go J to Man, and of Afe to God ? Where-
fore the wife and fagacious Soul having made
the Tour of all the Creatures, hath not found
* The Printed Copies read All i^4f*Uu but the Manu_
Script Efvpi'*.
any
IS XVII,
of Mac akivs the Egyptian. 449
any Reft for her [elf but in the Lord Alone. J°'oxxvi if,
Nor hath the Lord found Pleafure in any vtbenJ/T"*?'
u ^/r 1 5Plal. viii.
but Man only. cx]iv
If you 0/>^« your Eyes towards the Sun, you i 3,
find his Difc in the Heaven, but his Zigfo and
j^^yj Glancing full upon the Earthy and the
whole jfyra of his Lights and his Bright nefs
fhooting r/0w> #/w# it. So likcwife doth our
Lord Sit in Perfon at the Right hand of the
Father above All Principality and Power : But
hath his b s%* extended to the Hearts of Men3 * Chron,
#000 Earth, that he may ARaife them that wait™' 9-
for his Help up to the c Pfce where He &g&- g115^
j^//7 is, fince He himfelf has (aid, d Where L am, — .xxxivC
there alfo Jh all my Servant be. And P##/ again, I(5-
e /& to/;? Rais'd as up together with Him, anaCo1' nl'
made us to fit together at his Right Hand in Hea-dr^2^
venly Places. 26.
But the Beafts that are without Reafon are e Ephe£ ii.
yet more f Cunning than T/7?. For every oneoffrr?\ ,
them is firmly Attach'd to its own Nature : g Mat !'x^'
The Wild to the JJPWj and the Sheep to their So.
own Kind. And yet 'Thoudoft not Return to thy John i. 12.
own Heavenly 8 Kindred, which is ftfo Z#t/ ; Rom- viii-
But doff. Surrender and AJfent to the Suggeftions ^' ^7t'6
that lead thee into the Sentiments of 37/z, Lend-
ing thy felf an Helping hand to Sin, and even
Siding with it in a /^r againft thy felf, and
thus making thy felf a h Morfel for the Enemy. hLuk.xxii.
As a jB/Vt/ that is /£/2,V by an Eagle, is lure to 31.
be Deftroy'd, or a Sheep by a //V/, or a Silly
Boy that ftr etches out his Hand towards a *5V; -
^7z/, and being Bitten by it, * Z)/<?j. For the
* All the Printed Copies read here ci7roK*vdv But the
Manufcript dvrqtfetifii. So too is the Reading in the
French King's Manufcripts . As Dr, Prit'ius notes in the Mar- | Monum "
gin of his Edition > for which he owns himfelf Oblig'd to e^cJ Grc^
Cot teler ius f . T 2 a *~
4 jo The Spiritual Homilies
Comparifons are as it were Related to the BufI-
nefs of the Spirit^ and bear its Stamp and Cha-
racter.
But as a Virgin that has a Good Fortune,
and is Betrothed to an Hufband^ whatever Pre-
fents {he may Receive before # his Accompanying
with her 5 whether they be Ornaments^ or
Charts^ or Vejfels of Great Value, fhe is not
fatisfy'd with them, till the IVedding-Day is
jj . Come, and fhe Enjoys his Company : Even fo
2* lT the t^ie ^0U^ r^at *s ' PrePar'd as a Bride for the
Original. Heavenly Spoufe Receives fome Earneft from the
Spirit 1 whether it be ## Gifts of Healings or of
Knowledge , or of Revelation 3 But yet is wo/ &&-
/«/W with thefe, till fuch time as me Arrives at
* J0*1* *• .?; the perfect k Communion, that is, Love, which
lC°roX111- not being liable either to1 Change or to Fall,
,— ver. s. makes them that have Defir'd it Free from All
irregular Paflion and Difturbance.
Or as a young Child that is Drefs'd up with
Pearls and Cloaths of Z7^/^ 3 whenever it is
Hungry 1 makes no account of what it Carries
on its Back , but Defpifeth them, being entirely
Sollicitous for the Br e aft of its Nurfe, how it
"may Come by the iV//7£ : Imagine it to be the
very fame in the Spiritual Gifts of God : To
whom be Glory for ever! Amen.
* The Manufcript here inferts uvryt
** Miracles were far enough from being Extincl in the
Fourth Century, at leail among the Monks of Egypt, who be-
ing Separated from the World, might be allowed to Judge of
other ChrifiUns by themfelves. See the Introduction*
Homily
a/Macarius the Egyptian. 45-1
Homily XLVI.
Concerning the 'Difference there is between
the Word of God, and the Word of the
Worlds and between the Children of God,
and the Children of the World.
HE Word of Gody a is God •> And theay0jini r^
Word of the World, b is the World.* Compare
JH But Great is the Difference, and Wide * Cor. iv.
the Diftance between the Word of God, 4- with
and the Word of the World, and between the l \n v'
Children of God, and the Children of the Woi'ld.
For every Off-fpring is Like its Parents. If
therefore that which is Bom of the Spirit, {hall
have the Will to give it felf up to the Word of
the World, and to the things of the Earth, and
to the Glory of this prefent time : It is Effectual-
ly put to Death, and Perifheth, not being Able
to Find the True Reft of Life. For its j£<?/? is
'There, whence it was Z?0/tz. For he is even
ChoaFd, as the Lord exprefTesit, c and becometh <Lukcviii.
Unfruitful in the /^V^ 0/ GW, who is taken up 14.
with the Cares of this Life, and Bound with
Earthly Fetters. In like manner * even he that
is Engrofs'd by a Carnal Difpohtion, that is,
is a nicer Worldling, lhou'd he have an Inclina-
tion to Hear the Word of God, is Choak'd, and
Becomes as one Uncapable of Reafon. For they
that have been Inur'd to the Deceits of Sin,
whenever they fliall happen to Hear of God,
* The Manufcript here inferts *\
Gg 2 they
i4«
452 The Spiritual Homilies
they are as Perfons Difobligd with Infipid Con-
vention, Not eafy in their Mind.
i Cor. 11. PaulzKo tells us, the Animal Man Receiveth
not the things of the Spirit -y for they are Foolijh-
nefs unto him. And the *# Prophet affirms alfo,
that the Word of God became to them as a Vomit.
You plainly fee that it is not Allow'd to Live
otherwife than after the manner in which a Man
was Born. But you are to hear of This another
way, viz. If the Carnal Man fhall Refign up
Himfelf, that he may come to ^Change, he firft
Dies There, and becomes Unfruitful with rela-
tion to that former Life, which he (pent in
Wickednefs. But as if any one fhou'd be taken
Ill? with fome Diftemper, or with a Leaver fup-
pofe, though his Body is Thrown upon the
Couch, quite Di fabled from Doing any Earthly
Bufinefs, yet is his Mind by no Means at Reft,
but Diftracled, and concerned about the Bufinefs
he fhou'd be Doing , And he feeks out for a
Phyfician, Difpatching his Friends to him :
After the very fame manner the Soul alfo, ever
iince the Tranfgreffion of the Commandment La-
bouring under the Infirmity of her Ajfeclions,
and being perfectly out of Sorts, by Coming to
the Lord, and Believing, Obtains his Help \ And
having Renounced her former moil Abandon' d
Life, though fhe may Lie down in her Old
weakly Condition, Not Able truly to Go through
the Duties of Life, fhe has it however fufficient-
ly in her Power to be diligently Careful about
** What F/'opbet is here meant I cannot fay. I had at
firft an Imagination that either in the Alex. Copy of the
Ixxii Veriion, or in Origerfs, Hexapla there might be fome
fuch Addition to Ifai. xlix. 4. But upon Examination finding
my felf miftaken, I fhall only propofe it to the Reader, whether
the Words may not feem to be a confus'd Allufion to thefc
Texts, viz. Heb. iy.z, Frov.xxvi. 11. zFet. ii. 22.
this
a/Macarius the Egyptian. 453
this prefent Life, to Pray to the Lord, and to
Seek the True Phyfician -, Directly contrary to
what fome maintain, being Drawn aiidc by cor-
rupt Documents, that Man is to All intents and
purpofes Dead) and utterly uncapable of Doing
any Good. For the Babe that may have No
Strength to Do any one kind of thing, and that
is not Able to Come to its Mother upon its own
Feet, yet does it Rowl about at the fame time j
and Roars and Weeps in Quell of its Mother :
Whereupon the Mother is Touched with Com-
pafjion, and Glad {he is op her Babe's Inquiring
after her with Labour and with Crying-, though
at the fame time the poor Child is not Able to
Come to Her. But withal, upon the Earneft En-
quiry of the Child, the Mother comes her felf to
it, being Captivated with the Love which fhe
has for her little one, and takes it up, and Cherifies
it, and Brings it Food in the Greatnefs of her
Affection. The very fame doth God alfo, who
has a d Tender Regard for Man, for the tSW'Tit.iii.^
that cometh to him, and is Deftrous of Him.
But he being * much rather Led by Love, by
his own innate Peculiar Benignity is He Joined to
her Intellect, and becomes e One Spirit with her, c J Cor.vi,
according to the Words of the Apoftle. For by >- I7>
the Soul's thus Cleaving to the Lord, and the
Lords having Mercy upon the Soul, and Loving
her, and Coming to her, and cleaving to her, and
the Mind ever after Per fevering without Inter-
miflion in the Grace of the Lord, the Soul and
the Lord become One Spirit, and One Mixture,
and One Intellect. And her Body is laid upon
the Earth, but her Intellect is all of it entirely
Engaged in the Heavenly Jerufalem, Mounting
upwards to the very "Third Heaven, and Cleaving
* The Manufcript here read; r«A^
454 ^je Spiritual Homilies
faft to the Lord) and there Mini firing to Him.
And He on the other hand Sitting upon the
throne of Majefty on High, in the Heavenly City,
is entirely with her in the Body. For he hath
Plac'd her * Image Above, in the Heavenly City
of the Saints, Jerufalem. But his own peculiar
f Compare Image f of the InexprefTlble Light of his Godhead
Wifd, vii hath He Plac'd in her Body. He ** Minifters to
Heb. Tt.her in the CitJ °f hCr B°dy' And She + Mni'
' fters to Him in the Heavenly City.
She hath Inherited Him in Heaven \ and /&
hath Inherited her on Earth. The .Lcr^ ff Be-
gPf.xvi.f. comes the % Inheritance of the Soul, and the Soul
*Pf. xxxiii. is become the h Inheritance of the Lord. For if
1 2 • . the Under ft anding and the Mind of 'Sinners that are
.*0 lv" in Darknefsj can be fo at fo great a Diftance from
the JWj>, and Ramble a very great Way, and
"Travel into more Remote Countries in a Moment
of an Hour, and very often whilft the Body is
laid upon the Ground, the Intellecl is in another
Country, with a Dear Friend, or with the
Miflrefs of his Affeblion, and Looks upon himfelf
as Boarding Theie : If, I fay, the Soul of a Sinner
is fo Light and Nimble, that her Mind is no way
Hamper' d by the Great diftance o£ Places; much
''.more docs that Soul (whofe Veil of Darknefs is
taken away by the Power of the Holy Spirit,
and whofe inteUetlual Eyes have been Enlight-
* It is faid of the wicked that God Knows them not, Matth.
vii. 23. and that he Defpifes their Image, Pf.lxxiii. 20. And as
it were in Oppofition to this, is it here faid, that the Image of
the Soul, when Righteous, is Plac'd by God Above, Coniider
Revel, iii. 12.
** As the Sun of Righteou fiefs, Compare Mai. iv. 2. with
Ifaiahlx. 19,20. Rev. xxi. 23. xxii. jv
f A's made by Chrift « #«£ and Priefi to Gw/, Rev. i. 6>
ft The Manufcript omits y** here, which is in the
Printed Copies.
ned
Cor.
t
a/Macarius the Egyptian. 455
ned by the Heavenly Lights and who has been
fet free from the Vilenefs of her Affections, and
been wrought Pure by Grace) entirely Miniiter
in Spirit to the Lord in the Heavens, and as
entirely Minifter to Him in the Body. And me r0< ^ I#
is Enlarged in her 'Thoughts to that degree, as to
be every where, and both when and where me
pleafes, to Minifter to Chrift.
This is what the Apoftle means in thofe
Words, Tto jy<? may be Able to Comprehend with Ephef. hi.
All Saints, what is the Breadth, and Lengthy 18, 19.
and Height^ and Depth, avd to know the Love of
Chrift which pajjeth Knowledge, that ye may be
Fiird with all the Fulnefs of God. Contemplate
the Unutterable Myfleries of that Soul, from
which the Lord taketh away the Darknefs that
hangeth about her, and both Revealeth her, and
is Himfelf Reveal'd to her : How he Dilates,
and Extends the Thoughts of her mind into the
Breadths and Lengths, and Depths, and Heights
of the whole Vifible and Invifibk Creation.
The Soul therefore is verily a Great and Divine
Work, and Full of Wonder. For when God
made her, he made her of fuch a Sort, as to
mix up no i Alloy of Corruption into her Na- ' wifl. i.
ture: But He made her after the Image of the lh H-
Vertues of the Spirit. He hath Put into her
the Laws of the Vertues, Difcretion, Knowledge,
Prudence, Faith, Love, and the other Vertues,
according to the Image of the Spirit. For fhe is
moreover found to be even at prefent in Khow-
ledge, and Prudence, and in Love and Faith •,
And the Lord is Manifefled to her. He hath
Put into her an Under/landing, a Sett of Thoughts,
a Will, and a Mind to Controul. He hath In-
thron'd in her a manifold Subtilty of another
Kind: He hath made her Moveable, 'Volatile, and
not Obnoxious to Fatigue. He hath Granted her
Gvl 4 the
4j6 The Spiritual Homilies
the Privilege to Come and Go in a Moment, and
in her Thoughts to Minifter to himfelf at the
Pleafure of tfie Spirit. And to fay All at once,
He hath Created her of fuch a Sort, as to be-
come his very Spoufe and Partner, that He
might be mix'd with her, and fhe become One
[i Cor. vi. Spirit with Him, ( as faith the # Apoille ) He that
17- is Joined to the Lord, is One Spirit. To whom
be Glory for ever ! Amen.
Homily XL VII.
An Allegorical Explanation of things 'Done
under the Law.
'The Glory of
Mofes.
~gg|jHE Glory of Mofes ', which he had upon
his Face, was a Type of the True Glory.
For whereas the Jews were not Able to
Fix their Eyes upon the Face of Mofes :
So at this very time do Chriftians Receive
that Glory of Light within their Souls 5 And the
Darknefs that beareth not the Splendor of the
Light, is Driven away Blindfold.
They too were Mamfefted by Circumcifion,
that they were the People of God. But here the
'ar a People of God, Receiveth the Sign of
For the
II.
C'trcumci-
Jion.
a Compare -
Tit. ii. 14. Circumcifion within, in 7 their Heart.
Ro. ii. z8
UP-
* The Manufcript inferts in the Margin 0 aVoVoAos.
| The Manufcript here inferts /»•.
Heavenly
a/Macarius the Egyptian. 457
Heavenly b Sword Cuttcth off the c Superfluity ofbc°mpare
theMW, that is, the Unclean F*^/*/* rf #* gp^^*1
Among them Baptifm Sanctified the Flejh : ^ *'
But with us is the Baptifm oi: the Holy G::ojl, with Rev.
and c£ Fire. For this did JohnV reach, < Hejhall y V6- '
Baptize you with the Holy Ghoft, and with Fire. lJa"1J-2F-
There was an Outward Tabernacle, and an In- R^Jrm,
ward. And into the Ftrft it is true the Priefts Mat. ii£.
went in at all times d Accomplifloing the Service of n.
God. But into the Second, Once in aYearw;// J,Y-
m the i7/gZ? Pn>/ only with i?/W j& e /A1/) J'^ uoer'
Ghofi this Signifying^ that the way into the Holieji d Heb. ix.
of All was not yet made Alanif eft. But here they 6.
that are thought worthy, Enter into the ftfrr-""-^-8-
»#f/£ not made with Hands , whither the £ Forerun- ■ — vi. i r.
»(?r jj Entered for w, Christ. 2 Cor-v- 1 •
It is written in the Law, that the Prieft Jball v.
take two Pigeons, and jhall Kill indeed the One,2he Sacri~
but Sprinkle the living one with her Blood, '^nd^jf the
let it go, that it may Fly away Free. But
what was fo Done, was a Type and Shadow of
the Truth. For Chrift was Slain, and his Blood
havings Sprinkled us, hath made us to Bear5 See Heb.
V/ings. For he hath given us of his Holy Spirit, x- ,22-
that we might Fly without Impediment i.nto the"""^"'^?'
Air h of the Godhead. hjoh.'iii.8."
To them was Given the Law [ written upon vi.
Tables of Stone. But to us are the k Spiritual Laws Jhe Law-
written upon theFleflrfy Tables of thc\Hcart. For, leur* v'
faith he, L will put my Law into their Heart, and* ftr.Kxi;
in their Mind will L write them. And indeed all 33.
thofe things were Abolifoable and Temporary. But
now all things are of a Truth Accofnplijlfd in the
Inward Man. For the Teftamcnt was within,
( and the # IVar within -y ) And to fay All in a
* The Manufcript here Adds thefe Words, *) *LXHta$
Word,
458 The Spiritual Homilies
Word, Whatfoever things happened to them, were
\ 1 Cor. x. Done l in a Figure 5 But were written for our Ad-
11 - monition. For God Foretold to Abraham what
■ Gen. xv. wou'd come to pafs, as, Thy m Seed, for inftance,
.*?-.. Jloall be a Stranger in a Land that is not theirs, and
11 they Jloall Afflitt them, and Keep them in Bondage
Four hundred years. This Fulfilled the Image of
the Shadow. For the People were Strangers, and
in Bondage to the Egyptians, and Harafs'd out in
Exod.i.i4.C7#y and Brick. For Pharaoh fet # over them
~v. 6, 13. <rajfcmafter<s aild Officers to Urge on the Work,
that they might Perform their Talks by Com-
pulsion. And when the Children of IJrael Groan" d
to God under the Works Impos'd, then did he
Vifit them by the Hand of Mofes, in the Month
of Flowers, when the moft pleafant Seafon, that
of the Spring firft appear'd -, as the Dulnefs of
Winter was Going off, He brought them out of
Egypt.
vll. But the Lord fpake to Mofes, to take a Lamb
The Faffo- without Spot, and to Kill it, and with the Blood
'ilmbslain °f ** to Anoint the Threfholds and the Doors, that
Exod xi\Joe ^Jat Deftrotfd the Firftborn of the Egyptians,
3, 7~ ' jlooiCd not Touch them. For the Angel that was
fent, Beheld the Sign of the Blood from afar and
withdrew. But he went into the Houfes which
had not the Sign, andftezv every Firftborn. Be-
ver. 19. jldes He alfo Commanded that Leaven fhould be put
away out of every Houfe, and Appointed that they
—ver. 8. fJoou'd Eat it with Unleavened Bread, and with
Bitter Herbs. Moreover, He Commanded them
—ver. 1 1 . to £at it wifj0 their L0ins Girt, and with their
Feet mod with Sandals, and having Staves in
their Hands. And thus does he Command them
with all haft to Eat the Pajfover of the Lord at
* The Manufctipt for t?we Reads insm**.
Even,
a/Macarius /^Egyptian. 459
Even, and not to Break a Bone of it before # the
Lord. But he brought them out with Silver and ~w -If >l6-
Gold) having Given them a Command to Borrow
every one of his Egyptian Neighbour, Vefjels
of Gold and Vefjels of Silver.
But they came out of Egypt, as the Egyptians
were n Burying their Firftborn. And they had °wi*8-*ix.
Joy upon their Freedom from the Hard Bondage. 3-
But thefe had Grief and Flailing for the Defini-
tion of their Children. For which reafon Mofes
faith, "this is the Night, in which God hath Pro- Exod. xii.
mis'd that he will Redeem us. 4*«
But all thefe things are the Myftery of the
Soul) as Redeemed by the Coming of Chrift. Foro
Ifrael is by° Interpretation, the Mind that Behold-°?^^^F
eth God. It is Deliver' d therefore from the Bondage l ^^j
of Darknefs, and from the Egyptian p Spirits. Matt. v. 8.
For fince Man by Difobedience Died the grievous p Coniider
Death of the Soul, and Receiv'd Curfe upon Wifl.xvii.
Curfe, viz. Thorns alfo and Thiftles fioall the Ground Vc, 21.
bring forth unto thee. And again, Thou Jbalt Till xv'm.i 4—
the Earth, but it fioall not go on to yield thee her *7-
Fruits: There fhot up and fpruug out of theIr; .EccJ"s*
Earth of his Heart, Thorns and ThiftTcs. ■ His Qen '^ *
Enemies took away his Glory thro' Deceit, and 17—19.
Cloatlfd him with Shame. His Light was taken
from him, and he was Clad 'with Darknefs. They
«S7^ his q Soul, and Scattered and Divided his q Gcn- iv-
Thoughts, and r Dragged down his Mind /r0*» */jf n^'-a
///g& Eftate. And Ifrael became the Man Ser- 4]
vant of the True Pharaoh > And he fet over him
Tafkmafiers and Officers to Haften the Work :
the Spirits of Wickednefs compelling him, with or
againft his Will, to do his wicked works, and to
* The Words both in the Manufcript and the Printed Co- j- Monum.
pies, are «Vo tQ xv^ia. But Cottelerius f chufes to Read notEcc|ijg
xp$iv bur fltfii'tf, from Exod. xii. 46. Numb. ix. 12. Grar. T. 2.
4<£o The Spiritual Homilies
Fulfil what was Appointed of the Mortar and
the Brick. Who having even Separated him
from the Heavenly Wifdom ; Brought him down
to the Grofs, and Earthly, and Clayie, wicked
Works, and to Vain Difcourfes, and Conceptions,
and Reafonings. For the Soul, when it had Fain
from her proper Height, Found in Exchange, a
Kingdom Averfe to Mankind, and Hard Gover-
nors bringing her under a Neceffity of Building
for them Cities that are the Sink of Vice and
Sin.
But if the Soul Groan and Cry to God, He
Sendeth her the Spiritual Mofes, to Deliver her
from the Bondage of the Egyptians. But firfb it
Cries and Groans y And then does it obtain the
fLukexxi. Beginning f of its Redemption. And being Be-
- livefd in the Month of New Flowers, in the
Spring Seafon, when the Earth of the Soul can
fend forth Buds upon the Fair and Florid Branches
of Right eoufnefs, the Bitter Frofts of the Igno-
rance of Darknefs being pafs'd, together with
the Great Blindnefs anting from Filthy Actions
and Sins. But then does He Command withal,
that All the Old Leaven be Purg'd out of every
firfgle Houfe, to Cafe, out as much as Poiiible,
i Cor. v. All the Actions and t Devices of the Old Man
7- . which is Corrupt, his wicked Thoughts, and fordid
^ lz 1V* Conceptions.
The Lamb ought to be Slain and Sacrificed,
LuExod. xii. and the Blood of it to u Stain the Doors. For
7- Chrift the True, and Good, and Immacu-
late Lamb was Slain, and with his Blood were
the T'hrefJjolds of the Heart Anointed y that the
Blood of Chrift which was Shed upon the Crofs,
might become Life and Redemption to the Soul -,
But to the Egyptian Devils, Grief and Death.
For verily the Blood of the Immaculate Lamb,
is Grief to Them, but Joy and Gladnefs to the
Soul . Then
a/Macarius the Egyptian. 461
Then after the Anointing is over, He Com-
mandeth them at Even to Eat the Lamb, and
the Unleavetfd Bread with Bitter Herbs, being
Girt about with Girdles, and ££0^ with Sandals,
having Staves in their Hands. For unlefs the
*SW be firft every way Prepaid by Good Works,
as much as in her lies, She is not allowed to Eat
of the Lamb. But tho' the Lambbe Sweet, and
the Unleavened Cakes Good, yet are the Herbs
Bitter and tf/^rp. For with much Affliction and
Bin erne fs doth the *SW/ £dtf of the Lamb, and
the Good Unleaven'd Gakes, Sin Afflicling her
with its Prefence.
And <3£ jEw# does He bid them to Eat it. Now
the Hour about Even, is between Light and
Darknefs. Thusalfothe Soul, as it approaches to
this Redemption, is in the very Middle between
Light and Darknefs, the Power of God Uphold-
ing her, and not Suffering the Darknefs to Come
upon the Soul, and Swallow it up. And whereas
Mofes faid, 'This is the Night of God's Promife :
So alfo Chrift, when the Book was Put into his
Hands in the Synagogue, call'd it, as it is written,
the Acceptable Tear of the Lord, and the Day w of* Compare
Redemption. Luke \v.
There it was the Night of Redemption ; Here l7>*8>*&
the Day of Redemption. Neither without rea- ifa^^
fon. For all thofe things were a Type and Shadow 1, 2. '
of the Truth, and myftical Prefigurations that
Defcrib'd the True Salvation of the Soul Shut
up in Darknefs, and Fetter'd after an Hidden
manner in the loweft x Lake, and Shut in with xPfal.x].2."
Gates of Brafs, and not Able to be Set at Liberty
without y the Redemption of Chrift. He there- j Compare
fore Bringeth the Souls out of Egypt, and out of P&l. cvii.
the Bondage it was under in it, her Firftborn being l6' Ifaia*1
Slain in their Coming out. For fome Part of
the Power of the Spiritual Pharaoh is already
Fain.
j\6% The Spiritual Homilies
l. Luke x. 2 Fain, Grief pofTefTes the Egyptians ; For they
17, 18,19. Qroan with Grief at. the Salvation of the Captives ^
' 'He Commands them to Borrow of the Egyptians
VeJJels of Gold and of Silver ', and having Received
them to Come out. For the Soul after fhe is got
out of Darknefs, Receives VefTels of Silver and
of Gold) namely, her own Good thoughts, feven-
; Pfal. xii. fold more Fervent, a which God is Serv'd with,
6- and i\cquiefces in. For the Devils that Before
were Neighbours to her, had Scatter' d, and Seiz'd,
and Difpers'd her 'Thoughts. Bleffed is that Soul
which is Redeemed from Darknefs ! And woe be
to that Soul, which doth not Cry and Groan to
Him, who is Able to Deliver her from thofe
Hard and jB/Vter Exa&ors. The Children of
Ifrael having Kept the PajTover, Depart. The
Soul advances Forwards, having once Receiv'd
the Life of the Holy Spirit, and Tafied of the
Lamb, and been Anointed with his Blood, and
Fed upon the Th/e Bread, the Living Word.
Exo<L xiv. The P/7/tf r 0/ .FzV?, and the Pillar of the
}9> *°. Cta^ Go Before Protecting them. The Holy
Spirit Supports Thefe, Cheriihing them, and
Directing their Soul in a Senfible manner. Pha-
raoh having Knowledge of the Matter, and his
Egyptians, that the People were Fled, andthem-
felves Depriv'd of their Service : had the Confi-
dence even after the Slaughter of their Firftborn,
to Perfue after them. For having with all Ex-
pedition made his Chariots Ready, was He put
upon to Cut them off by the whole Body of
his People. And as they were upon Joining
them, the Cloud flood between them in the
midft, Obftrutling the one, and Overwhelming
them with Darknefs : But giving Light to, and
Preferving the other. And that I may not in
Running over the whole Hiflory, Lengthen out
my Difcourfe any further 5 Suppofe for me an
exacl
of M a c a r i u s the Egyptian. 463
exact Refemblance in all the Particulars of it,
with the Tranfaclions of the Spirit. For when
the Soul has firft made its Efcape from the Egyp-
tians^ the Power of God by its Approach Suc-
cours her. Leading her into the Truth. But when
the Spiritual Pharaoh, that King of the ZW£-
/K?/r of 5V#, has Notice that the Soul is Revolted,
and makes her Flight from the Suggeftions of
his Kingdom, by which formerly it was De-
tailed, ( For thefeare hisPofTeffions) that Dread-
ful King Suppos'd, and had Hopes that fhe
wou'd Return again to rum. But having Learnt
that the Soul is Fled for good and all from his
Tyranny : He Runs after her, with an Impudence
more Hardned, than in the Slaughter of the Firft-
born, and the Theft Committed upon the
Thoughts, as under an Apprehenfion left, when
the Soul has made fuch an Entire Efcape, there
fhou'd not one be found, that fhou'd Fulfil his
Word and Work. He Perfues her hard there-
fore with AffliclionS) and Temptations, and Wars
Invifible. Here is me Tried-, Here is fixe Tempt-
ed; Here is her Love towards him that Brought
her out of Egypt, made Manifeft. For fhe is
Deliver'd up to Undergo Trials and Temptations
every manner of way. For fhe Beholds the For-
ces of the Enemy defiring to Come upon her,
and to Put her to Death, and yet not having it
in their Power. For in the very midft, between
Her and the # Egyptians doth the Lord Stand.
* Palthenius, and after him Dodtor Prhius read here
fite<T6$ yccg oLvtvis k} ruv etlywrriaf Tievjustjae, eVajxfv x.v£io$>
which I fhou'd not render as they do, viz. Between them and
the Egyptian Spirits, 8cc. But perhaps between them and the Egypti-
ans hath the Lard Plac'd a Guard of Spirits. Compare Pfal . xxxiv.
7. Such Spirits perhaps as are faid to be Pillars in the Temple of
God, Rev. iii. 12. The Paris. Edit, by Morelius, reads not
rrvev/nccTX but TrvevLtccrav. But the Manufcript which I follow,
entirely omits irnvpxTx, in the Margin.
But
4(^4 The Spiritual Homilies
But withal me Beholds before her the Sea of
Bittemefs, and Affliction, and Defpair, and is
Unable to Retire backward, having on that Side
alfo as full a View of Enemies Ready and Pre-
paid -, Nor yet can fhe Advance forwards. For
the Fear of Death, and Heavy Afflictions of di-
vers kinds Hemming her in, Prefent Death be-
fore her Eyes. The Soul therefore Dcfpairs of
her [elf having the Sentence of Death in her by
reafon of the Throng of the wicked Spirits that
furrounds her. And feeing God has obferv'd the
Soul to be Dejected with the Terr our of Death,
and the Enemy ftanding Ready to Swallow her
up : Then verily doth He afford fome fmall Af-
Jiftance, bearing long with the Soul, and putting
her to the Trial : Whether fhe is fteady in the
Faith, and whether fhe has a Love for him. For
fuch is the way which God hath Appointed to
Lead to Life, viz. To be in Affliction, and in
Streights and Great Trials, and the moft Bitter
Temptations 3 that thence the Soul may afterwards
make her way (to the * True Land of the Glory of
the Sons of God. When therefore the Soul foall be
out of Conceit with and Renounce her f elf ) thro'
the Overbearing Affliction, and the Death before
her Eyes : in that very juncture doth fhe with
a Strong Hand, and an High Arm, through the
aP£xliv.3.a Shining forth of the Holy Spirit, Break through
kuk the Power of Darknefs -, And the Soul pafles
' through, efcaping out of the Frightful Places,
and having Shot through the Sea of Darknefs,
and of the All-Devouring Fire.
Thefe are the Myfteries of the Soul which are
brought to pafs in the Man who is Induftrious to
* The Manufcript inferts here «s th y*» dxrfiw t£$
^ofjJS tm TBKvav Seit. oWv M clntvdoK7}<ry *J ecvrctyogevtrvi
Come
in
Luke i.
7*.«
c/"Macarius //£<? Egyptian. 465
Ctftf^ /0 */&* Promife of Life, and who is Re-
deem"d out of the Kingdom of Death, and Re-
cciveth the Earneft from God, and is actually
Partaker of the Holy Spirit. Upon this the
Soul (being b Deliver'd out of the Hands of her
Enemies, and having Pafs'd by the Power of
God, through the Brackifh Sea, and Beholding
the Enemies Deitroy'd before her Eyes, whom
Before me was Inflav'd to) Rejoices with Joy
unfpeakable, being Glorified withal, being Com-
forted by God, and at Reft in the Lord. Then
doth the Spirit which ilie hath Receiv'd, Sing a
c New # Song to God through the a Trumpet* Ret. m\
for inlt-ance of the Body, and with the Rational d 3-
Strings of the Harp, or the Soul*, and its moft£^n 1 er
delicate Conceptions, and the Bow of Divine xxviii. i.%.
Grace, and fendeth up Praifes to Chrift, whoPf.cl.4,6.
maketh us e Alive. For as the Breath) by paf-11"3-3™;11-
fing through the Pipe fpeaketh : So is it the Ho-r^^'j1*
ly Spirit that through the Saints, and Men en- xs!
dued with the Spirit, Praifeth, and Singeth, and 1 John v,
Prayeth to God in a P^re Heart, to this Effect, 2°-
Glory be to Him who hath Delivered the Soul out
of the Bondage of Pharaoh, and hath Appointed
her to be his own Throne, and Houfe, and Tem->
* Among other reafons why this may be call'd a New Song
in the Place referred to in the Margin, Dr. H. More has offer 'd
what wonderfully falls in with our Author, viz. This Song,
faith he, of the Angelick 6)uire, which is the Joy th.it arifeth
from the New Nature, or the Divine Nature, fuperadded to the
Animal Nature, and is the fame in Men and Angels, I men
Regenerate Men, who thereby are made Part a for s of the Divine
Nature, as well as the Angels ; None cou'd learn tins Song, thn
is, none cou'd Know what belongs to the Joys of the New Birth or
Divine Life rais'd in us that State of Right eou fiefs, and Peace,
and Joy in the Holy Ghofl, but the Hundred forty four Thou-
fand redeem'd from the Earth, that is, from the EartiJy Senfe
find Wifd»m, that Savours only the things of this World, and of
the ~Pkfh. See his Apocalypfis Apocalypfeas, p. 137, 138.
H h p/e,
^66 The Spiritual Homilies
pie, and Immaculate Brick, and Brought her into
the Kingdom of Eternal Life, being yet in this
World!
VIII. Under the Law Creatures void of Reafon
f Exodus were Offered for Sacrifice -, And unlefs they were
xn. 6, nJ Slain, the Oblations were not Accepted. And
8 Compare f0 noWj unleis Sin £be Slain, the Oblation is
2 with IK>t -dccePted witn God, neither is it a True
Ro". xii/x. one.
IX. The People came to Marah, where was a
The Bitter spring that lent forth Water that was Bitter and
XijfsZt Unfit to Drink- God therefore Commands
fy thetytod'f Mofes, when he had begun to be Daunted, to
*/W »** Caft b /Fwi into the Bitter Water $ And the
Tlmg tr.toj^ood being thus Cafi into it, the Water was
jf* »Wdfe Sweet, and quite* C^^gV from its Bitter-
ExocL xv. ;^/S ^ Decaine ffit for £//£, and to be Drink for
1 5*. the People of God. After the fame Manner hath
Ecclus. the Soul alfo been w#^ Bitter, by having Drunk
i v-r!" ** * tne * Poifon of the Serpent, and is ^^^ L/^
xxxii. ^a!10 ms Bitter Nature, and becomes Sinful.
33. Wherefore God throvveth the Wood of Life in-
to the very Bitter Fountain of the Heart •, And
k Confident is k Sweetned, being Changed from its Bitter-
ivbrk xvi.jjg^ an(j ^V with the 5>wY of thrift -, And
being thus Become Fit for Ufe, is made ufe of
accordingly, for the Service of her Mailer.
For it becomes Spirit bearing Flefh. Glory be to
Him, who Changes our Bitternefs into the Sweet-
nefs, and Goodnefs of the Spirit ! Wo be to him,
in whom the Wood of Life is not Caft ! He can
never Attain to any good Change.
+ TMemtis, Dr Prhius, and the Folio read MarU, which
however both the Morel. Edition, and the Manufcript entire-
ly leave out.
* All the Printed Copies here read enovr which gives a
Senfe agreeable to Scripture enough. But the Manufcript
which I follow reads \w,
The
p/Macarius the Egyptian. 467
The Rod of Mofes, Bore a double Image. It x-
met the Enemies indeed as a Serpent, Biting and ^Q^f °f
Deftroying them. But to the Israelites it was a
Staffs by which they were Supported. Thus alio
the "true Wood of the Crofs, which is Chrift,
is the 1 Death indeed of his Enemies, the Spirits ' Gal. vi*
of Wickednefs : But it is the m Staff, and Firm *4«
Seat, and the Life of our Souls, upon which E V£ f£4
they Reft. P l6i '
For the Types and Shadows were in Being be-mPf. xxiii.
fore thefe 7rz/<? things themielves. For the Old 4*
Service is a Shadow and, Image of the Prefent
Worfhip. As alio the Circumcifion, and //?<? Ta-
bernacle, and /£* ^/r£, and the Pot, and *fe
Manna, and the Priefthood, and the # Incenfe,
and the * Wajhings, and to fay all at once, All
things whatever that were Done to the People
of Ifrael, and in the Law of Mofcs, or in the
Prophets, were Done upon this SouPs Account:
which was made after the Image of God, and is
Fain under the Yoke of Bondage, and under the
Kingdom o£ the Darknefs of Bittemefs.
For God had a Defire to have Fellowfloip with
her. And Her hath He Fitted for the Spoufe of
the King. And he Clean feth her from Filth, andEzek. xvi,
by Warning Brightens her up from her Black- II— *
nefs, and from her Filthinefs, and Quickens her
from her Deadnefs, and Heals her of her Broken
State, and gives her Peace, n Reconciling her En-*pr#xvfi74
mity. For being but a Creature, ihe is Fitted 2 Cor. v.
for the ° Bride to the King's Son. And by his I0-
own Power doth God take her up himfelf, Con- ° Mat'xxu'
defcending under one to a Gradual f Change of
* Thefe Words are in the Margin of the Manufcript, and
in all the Printed Copies,
f The Printed Copies read All uvrri ; but the Manufcript
uvtvi. The Change here fpoken of Affe&s not his Nature,
but his Mnnifeftation to the Soul; which is by Diipenfation.
Hh % Himfelf
4^8 The Spiritual Homilies
Himfelf together with Her, till He hath Increased
* Compare ]-jer with hiS own p Increafe. For he p Stretches
Colof. 11. joer QUt^ an(j p Lengt]jens j^er to a Boundlefs and
Ephe£ Hi Unmeafhrable Increafe : 'till ilie is become £?-
1 8. yond All Blame, and a Spoufe worthy of him,
For firft He Begetteth Her in Himfelf, and In-
creafeth Her by his own Self, till ilie Receives
the Perfect Meafure of his Love. For being
the P erf eel Bridegroom himfelf, He taketh Her
his Pe? feci Bride into the Holy, and Myftical,
and Unpolluted Fellowfhip of Wedlock : And
then does me Reign together with Him, Ages
without End. Amen.
—xvi.
Homily XL VIII.
Concerning Terfeti Faith in God.
H E Lord in the Gofpel being willing
to Bring his Difciples to a a Perfection
in Faith, told them, He b that is Un-
faithful in Little, is Unfaithful alf in
much. And he that is Faithful in that which is
Little ', is Faithful alfo in much. What is this
Little? And what does he mean by Much? This
Little, are the Promifes of this Life : which he
hath Promis'd to Afford to them that Believe in
Him -y Such as Food, Raiment, and the other Re-
frefhments of the Body, or Health, and fuch
like : Orders having been given by Him, not to
be altogether Sollicitous concerning thefe things j
But to Hope in Him with a Full Perfuafion,
<Matt.vi.that the Lord provides for them that Fly to
fjTmTiv Him, in all c refpeds. But by Much, is meant,
8." the
of Mac arius the Egyptian. 4^9
the Gifts of the Eternal and Incorruptible World,
which He hath Promised He will Bellow on
them that Believe in Him, and that are inceflantly
concerned for them, and Afk him, bccaufe he
hath fo Commanded. But fcek ye * fir ft the King-
dom of j- God, a fays he, and all thefe things flo all* Mat. vi,
be Added unto you: That every one may be Tried 3 3-
from thefe Small and Temporary matters, whether
he Believes in God, that He hath Promis'd to
Give Them 5 We being Free from All Sollici-
tude about fuch things, and our whole Concern
being only for things Future, which are Eternal.
And then is it Manifeft that he hath Faith con-
cerning the things Incorruptible, and in Earned
Seeks theGoods which are Eternal, if he Preferves
a found Faith concerning the things we have
mention'd.
For every one of thofe that Obey the Word
of Truth, ought to Try and to Sift himfelf, or
elfe to be nicely Scann'd by Spiritual Men, and
to beExamin'd How he hath Believ'd, and Given
himfelf to God, whether Really and in Truth
according to his Word, or in an Opinion he may
have of Juftification, fancying himfelf to. have
that Faith. For every one is Tried, and Proved,
Whether he is Faithful in that which is Little-,
I fpeak concerning Temporary matters. But how
that is, Learn: Do you fay that you Believe you
are made worthy of the Kingdom of Heaven, and
that you are the Child of God, being Born from
Above, and a Fellow-Heir with Chrift, and that
you Reign together with Him for whole Ages, and
Enjoy his c Pie a fares in the Light not to be Ex~ cPf. xxxvi,
S-xvi.ii,
* The Manufcript Reads /uo'vov: which Smells of the Cell,
and is contrary to All the Readings both of Macarius and St.
Matthew,
f The Paris Edit. 8vo. leaves out th 6t£.
H h 3 prefi'd,
47 o The Spiritual Homilies
prefs'd, for Boundkfs and Innumerable Ages, Even
as God? No doubt, you will Anfwer, Yes. For
for rhis very Caufe having withdrawn from the
World, have I given my felf to the Lord.
Examine your felf therefore, whether Earthly
Cares flill Detain you, and a Sollicitude about
the Food aad Cloathhig of the Body, and your
other Concerns and RcrreJJoment, as if you had a
Suf/ciency in your own Power, and were of
your felf Provided with fuch things, as you were
ordered about Before, Not to take thought for
your felf at all. For if you Believe that you mall
Receive the things which are Immortal, and Eter-
nal, and Durable, and above Envy : How much
rather can you not Believe that the Lo~d will
Afford you thefe things that pafs away, and are
Earthly, which God hath Given even to Ungodly
Men, and to Beafts and to Fowls? as he hath al-
fo Commanded, Not to be Thoughtful at all
Matt. vi. about thefe things, faying, 'fake no thought, what
32- ye Jhall Eat, or what ye jhall Drink, or with what
ye Jhall be Cloath'd. For all thefe things do the
Gentiles feek after.
. But if you are Still Concern' d for thefe things,
and have not Intrufted your whole Self to his
Word: Know, that as yet you have not Believed
that you mail Receive the good things which are
Eternal, which arc the Kingdom of Heaven, (tho'
you fancy you do Believe it ) being hitherto found
Unfaithful in things Small and Corruptible. And
Matt.v.2j\ again, As the Body is of more Value than Rai-
ment : So is the Soul than the Body. Thou Believefi
therefore, that thy Soul is HeaVd by Chrift of thofe
Wounds, which have been Perpetual, and with Men
Incurable, thy vile Affeclions for which Healing
Sake the Lord alfo Came hither, that He might
Heal Now the Souls of the Faithful of their In-
curable Diforders, and Cleanfe thee from the Filth
and
a/Macarius the Egyptian. 471
andLeprofy of Sin, who is the only True Phyfician
and Healer. Your Anfwcr will be, / entirely
Believe So. For this I Depend upon, and this is
my veiy Expectation.
Know therefore, upon a Strict Search of your
Self, whether i?0^/7)> Diftempers never Drive you
to the Earthly Phyficians, as if Chrift, in whom
you have Beiiev'd, were not Able to Work the
Cure. Behold, how you Deceive your Self in
fancying you have Faith, when as yet you don't
truly Believe, as you ought. For had you Be-
iiev'd that the Eternal and Incurable Wounds of
your Immortal Soul, and Sinful Affections wou'd
be Cur^dby Chrift, you wou'd have Beiiev'd Him
Able to Cure even the Temporary Difordcrs and
Sickneffes of the Body, and wou'd have Betaken
your felf to Him only, Overlooking All the Ap-
plications of Phyficians. For He that Created
the Soul, Made the Body alfo. And He that Re-
ft ores that which is Immortal, the fame is * alfo
Able to Cure the Body of her Temporary Difor-
ders and Sickneffes.
But doubtlefs you will Remonftrate to me to
this effect, viz. God has given for the Cure ,of the Ecclus.
Body, the Herbs of the Earth, and i\fedicines,xxxvin-
and the Ufe of the Phyfician, has Prepared them '— '4«
againft the Diforders of the Body, having Ordain' d,
that the Body being from the Earth, ftjoiCdbe cur d
by the fever al Specifics of the Earth. And I Agree
With you that it is Really So. But Mind, and
you mall know the manner of it, To whom
thefe things are Given, and for whom God hath
Difpens'd them, according to his Great and Bound*
lefs Love and Kindnefs for Man. When Man
had Fain from the Commandment he had Re-
ceiv'd, and came under the Sentence of Wrath 5
* The Manufcript inierts *}.
H h 4 And
47 1 77je Spiritual Homilies
And as it were into Captivity, and Difgrace, ot
to Work as a Slave in fome Mine, being quite
and clean BaniuYd from the Delights of Paradife
into this World, and was in Subjection to the
rov/ers of Darknefs, and made a downright Infi-
del by the Roving of his Affections, He fell at
kft under the Dominion of the Affections, and
Sickneffes of the Fleih, who before was Free
from Pafiion, and Exempt from Sicknefs. But
Evident it is, that even x4dl that have been Be-
gotten by him, have Fain into the very fime Dif-
orders. God therefore has Difpenfd thefe things
for the Weak, and them that have not Faith >
As Unwilling, thro' his Great Clemency, that the
Sinful Race of Mankind fhou'd entirely Perifh.
But to the Men of this World, and to All that
are Without, hath He Given Medicines, for the
Refrefloment, and the Health, and the Cure of
the Body. And them hath He permitted thefe to
make ufe of, who as yet are not Able entirely to
Commit themfelves in Faith to God.
But thou, that leadeif. a Monaftic life, art Come
to Chrift, and Defirous to be the Son of God,
and to be Born of the Spirit from Above, that
Expected both Higher and Greater Promifes,
than the Firft and Difpaflionate Man, Even the
Welcome News of our Lord's Coming, and
having profels'd thy Self a Stranger of this World,
thou ought to Profefs a newer and uncommon
kind of Faith and Understanding $ And thy Con-
duct ought to Surpafs that of all the Men of the
World. Glory be to the Father, and to the
Son, and to the Holy Ghoft for Ever ! Amen.
Homily
of Mac arius /^Egyptian. 473,
Homily XLIX.
It is not Enough for a Man to be Taken off
from the 'Delights of this World, unlefs
he can Attain to the Happinefs of the
other.
m.
F any Man who is Come out from his
own Kindred^ and has Renounced this
Worlds and is 'Eftranged from the De-
lights of this Worlds both PofjeJfionS)
and Father, and Mother, for the Sake of the
Lord, and having Crucified himfelf, becomes a
Stranger, Poor, and Indigent > But findeth not in
himfclf the Divine Refrejloment) in the room of
the Refrejhment of this World, and infteadof the
Delights which are Temporary, is not Senilble of
the Delights of the Spirit in his own Soul , and
inftead of the Corruptible Cloathing, hath not
on the Raiment of Light in the Inward Man -y
And inftead of this * Temporary and Flejhly Com-
munion, is not Fully acquainted with the- Com-
munion of the Heavenly \ Bridegroom in his own
Soul, And inftead of the apparent Joy of this
World) PofTefTes not within) the Joy of the Spirit)
and Receives not in his Soul the Confolation of
the Heavenly Grace, and the Satisfaction which
is Divine, at the time when the Glory of the Lord
fhall appear to him, according to what is writ-
ten , And to fpeak out all at once, infteadof this
Temporary Fruition, fhall not in this prefent life
PofTefs in his own Soul that Incorruptible Frui-
* The Printed Copies here Read All sr^oWf a ; but the Ma-
nufcript 5r^rx*ii«
f The Manufcript here inferts )V(x<pix.
tion
474 ^°e Spiritual Homilies
tion fo much DefiYd : This perfon is Become
Salt withmt Savour > This perfon is Pitiable a-
bove all Men , This perfon is both Deprivyd of
the things Here, and hath no Enjoyment of the
* Gifts Divine i He hath had No Knowledge of
Divine Myfieries, thro' the Operation of the Spi-
rit in his Inward Man. For for thisreafon is any
Man Eftrangd from this #* World, that his Soul
may pafs intellectually into another World and
Phfl.iii.20. Age, according to the Apoftle: But our Conver-
iCoi.x.^.fation, faith he, is in Heaven. And again, Walk-
ing in the Fleflo, but not Warring after the Fief 3.
It behoveth him therefore that hath Renounc'd
this World, firmly to Believe that he ought even
Now to pafs in thought, thro' the Spirit into
another World, and there to have his Conver-
fation and his Pleafures, and to Enjoy the Spiri-
tual good things, and to have his Inward Man
f John v. Born of the Spirit, as the Lord hath faid, He a
24- that Believeth in me, is Pafs'd from Death to
Life: For as much as there is another Death
befides that which is before our Eyes, and a-
not her Life befides that which doth Appear.
J 1 Tim.v.For faith the Scripture, b She that liveth in Plea-
6- fiae, is Dead while She liveth. And, Let the Dead
c Luke ix.c Bury their Dead. For the Dead fio all d not Praife
60, 61. tjJee q LorJ but <we that are Alive will Blefs
* Pfal. cxv. j J
' j 7, 18. t'oee'
For as the Sun, when Rifen upon the Earth,
is wholly upon the Earth , But when he Advan-
ces to his Setting, Gathers up All his Rays, Be-
taking himfelf to his Home: Thus alfo the Soul
that is not Born again of the Spirit from Above,
is altogether upon the Earth in her Thoughts,
and in her Mind is ihe Spread upon the Earth,
* The Manufcript here in/erts o^f^v.
** The Manufcript here inferts t*t*.
to
a/Macarius the Egyptian. 47J
to the very Extremities of it. But when fhe
fhall be thought worthy to Obtain the Heavenly
Generation, and Communion of the Spirit, Col-
lecting all her Thoughts, and Keeping them at
home, does She Enter in unto the Lord, into the x Cor. y
Houfe 'which is from Heaven, not made with Hands, i—
and all her 'Thoughts become Heavenly, and Pure,
and Holy, moving in the Divine Air. For the
Soul once Set Free from the Prifon of the Dark-
nefs of the wicked Ruler of the Spirit of this
World, findeth Thoughts Pure and Divine, be-
caufe God hath been ple;is'd to make Man Par-
taker of the Divine Nature.
If therefore you fhall withdraw from all things
in this life, and Perfevere in your Prayer, will
you # not rather think this Labour Full of Reft ?
and the Afflitlion Light ? And Efteem your very
Trouble Full of Joy and Relaxation? For if both
your Body and Soul were Spent every hour through-
out the whole life for the Sake of fuch good things,
what wou'd This Amount to? O die Inexprefli-
ble Companion of God, that fo Freely grams
Himfelf to them that Believe, in a little time to
Inherit God, and for God to Dwell in the Body
of Man, and the Lord to have Man for his Fine
Houfe!
For as God Created Heaven and Earth for Man
to Dwell in: So hath He Created both the Body
and Soul of Man for his own Houfe -, that He
may Dwell and Rett, in the Body, as in his own
proper Houfe, having the Lovely Soul for his
Noble Bride, made according to his Image. Fori Cor. xl
/ have Efpous'd you, fays the Apoftle, to One *•
Hufband, that I may Prefent you a Chaft Virgin
to Chrift. And again, Whofe Houfe are we.
* The Manufcript here inferts « which muft Change the-
Affirmation that elfe wou'd be, into an Interrogation.
For
476 TJoe Spiritual Homilies
For as a Man in his own Houfe induftrioufly
Hoards up all manner of good things : So doth the
Lord uifo lay up, and Hoard the Heavenly Riches
of the Spirit m his Houfe, the Soul and Body. But
neither have the Wife by their Wifdom, nor the
Prudent by their Sagacity, been Able to Compre-
hend the Finenefs of the *SW, or to Affirm of it,
/ftw it is : Them only Excepted, to whom it is
Reveal" d by the Holy Spirit, is the Comprehenfion
and Exact Knowledge of the Soul laid Open. But
here Co?itemplatei and Difcern, and Underftand,
How. Hear me. THr is Go^: £/?£ is #0/ God.
'This is the Lord: She is a Servant. This is the
Creator : She a Creature. This is the Workman :
She the Workman/hip. There is Nothing Com-
mon to 2?<tf# Natures. But thro' his Boundlefs,
Unutterable, and Inconceivable Love and Tender
Compaffion, hath it Pleas'd Him to Dwell in this
Work, of his hands and Intellectual Creature, his
Pretious and Choice Work, as faith the Scripture,
d Jam. 1 . d That we might be a kind of Fir ft fruits of his Crea-
ep l8* ... tures^ for his e Wifdom, and * Fellow floip, for his
""'"'own Manfion § Houfe, for his own Pretious, and
fi John i.Pure Bride.
3- Wherefore Such good things being Set before
8 Ifau Ivn- us, and fuch h Promifes made to us, and the Good
h2Cor vij. Pleafure of the Lord towards us having been
1 . ' Such : Children ! Let us not be Negligent, nei-
ther Delay our Quick # Return to Eternal Life,
and to Devote our felves to the Good Pleafure
of the Lord, Wholly and Entirely.
Let us therefore Befeech the Lord, that by
the Prerogative Power of his Godhead, Hewou'd
Redeem us from the Prifon of the Darknefs of
our Vile Affections > And that having Vindicated
* The Printed Copies Read tV*******, but the Manuscript
his
of Macarius the Egyptian. 477
his own Image and Work, He wou'd mike it to
Shine out, He having * withal wrought the Soul
Healthful and Pure. And thus fhall we be
thought worthy of the Communion of the Spirit,
giving Glory to the Father, and to the Son,
and to the Holy Ghoft for ever. Amen.
Homily L.
It is God that through his Saints rJVorketh
Wonders.
o
HO was it that fhut the Gates of 1 Kings
Heaven ? Ellas-. Or, was it God in*vii. 1.
him that Commanded the very Rain?^m,v'l7-
My Opinion is, that He in whom
the Power of Heaven is Veiled,
Himfelfwas Seated within in his Mind, and that
the Word of God through his Tongue Forbad
the Rain, that it mou'd not Gome down upon
the Earth 3 And again, He fpoke, and the i Kings
Windows of Heaven were Opened, and the xviii42— •
Rain came down. ^ v-
In like manner alfo Mofes threw down his Exod. vii.
Rod, and it became a Serpent. And again, He 9.
fpoke, and it became a Rod, as before. And he
took A foes out of the Furnace, and fcatter'd thcm,—*^- §.
and they became Boy Is. And again he [mote, and 9"~"
there came up Lice and Frogs. Was Humane— -viii.^ — .
Nature pray Able to Do thefe things ? He fpoke
to the Sea, and it was Divided -> To the River,
and
478 The Spiritual Homilies
and it was Turrfd into Blood. But Manifeftly the
Heavenly Power Dwelt in his Mind, and did
thefe Signs by Mofes.
iSam.xvii. How was David Able without Weapons to
Ecclus' Engage fi*ch a Giant in Battle, as he did ? And
xlviLjA-8. when David Slung the Stone againft the Alien
with his Hand, the Hand of God directed the
Stone ; And the Divine Power it felf KiWd him,
and wrought the Viclory. For David cou'd Ne-
ver do it being but Weak in Body.
Jojhuah the Son of Nun, when he came to
Jofh. vi. Jericho, he Befieg'd it [even Days, without be-
*0mm ing Able to Do any thing by his own Nature.
But when God Commanded, the Walls of them-
felves Fell down. And when he was Entred into
the Land of Promife, the Lord faith unto him,
Get you to the Battel. Jojhuah Anfwer'd, As
the Lord liveth I will not Go without thee. And
Jofli.x.13. who was it that Commanded the Sun to ft and ft ill
Two Hours longer in the Heat of the Battle ?
Was it his Nature only, or a Power prefent with
him ?
And when Mofes Engag'd Amalek, if he
£xod.xvii. ftretch'd out his Hands towards God in Heaven -y
*'• He Trod Amalek down : But if he Let down
his Hands, Amalek had the Better.
But when you hear of thefe things Done,
don't you let your Mind Straggle far from you.
But feeing they were a Type and Shadow of the
True things > Take thofe things to your felf.
For whenever you Stretch out the Hands of your
Mind, and your Thoughts to Heaven, and fhall
be willing to Cleave to the Lord, Satan will then
be Inferior to your Thoughts. And as at Jericho
the Walls Fell down through the Power of God :
So even now fhall the Myalls of Sin, that Ob-
ftruct the Mind, and the Cities of Satan, and
thy Enemies, be through the Power of God,
Deftroy'd*
o/Macarius the Egyptian. 479
Deftroy'd. Thus in the Shadow was the Power
of God incefTantly Prefent with the Righteous^
working Open Wonders, and Inwardly did the
DivineGv-Ace Dwell within them.
In like manner did the Spirit exert its In-
fluence in the Prophets, and Adminiftred the
Spirit to their Souls that they might Prophefy,
and Speak, when hen was occailon to Proclaim
Great things to the World. For they did not
Speak at all times, but at the Pleafure of the
Spirit that was in them. Nevertheleis the Power
was at all times Prefent \^ith them.
If therefore the Holy Spirit was Pour'd out to
fuch a degree upon the Shadow : How much
more upon the New Covenant, upon the Crofs,
upon the Coming of Chrift, where there was
made an Efufim and Ebriety of the Spirit ? For
I will Pour out my Spirit, faith he, upon allA£tsu.i6<i
Flejh. This is that which the Lord himfclr' Af- !7-
firtrfd, I will be with you to the f End of the]!?"}10'
World. For every one that Seeketh, Findefh. mxKyin
For, faith he, if ye being Evil, Know how to give Matth. viu
good Gifts to your Children: How much more will n.
your Heavenly Father Give his Holy Spirit to* them Luke ■*■
that Ajk Him, in Power, and the Full Afjurance **'
of Faith, according to the Apoftle?
But fuch things as thefe are Found # byMea-
fure and by *# Time, and much Labour, and
Patience, and Love towards Him, d the Senfesd Heb- *«
of the Soul being Exercised according as it is **'
written, by Good and Evil: And in like manner
alfo through the different Gifts of Grace, and
f Seethe Note upon this Text in Homily 32.fJ.3s?
* The Printed Copies Read x, here, which the Manufcript
omits.
** Some Copies Read here nova, but the Manufcript and
the
480 The Spiritual Homilies
the feveral Helps of the Energy and Power of the
Spirit. For he that knoweth the # 'Treachery of
Sin, Defiling the Inward Man through its vile
Affections -, i\nd taketh no notice within himfelf
of the Help of the Spirit of Truth, Strengthen-
ing his JVeaknefs, and Renewing his Soul in
the Gladnefs of the Heart : Such an one Goeth
without Difcretion, not *\ yet Perceiving the ma-
nifold Difpenfation of the Grace and Peace of
God.
And he again on the other hand that is Suc~
cour'd by the Lord, and Found in Spiritual Glad-
nefs and the Heavenly Gifts -, If he imagines he
is no longer -f Injured by «S7», he is Deceived
unawares, not difcerning the Suhtilty of Sin:
And not understanding the Growth of Touth,
and the PerfecJion in Chrift which are Gradual.
For through the Conduct of the Holy and
Divine Spirit, f \ we Glorify the Father, and
the Son, and the Holy Ghoil for ever. Amen.
* All the Printed Copies Read here ixuxIm^ but the Ma-
nufcript IkiQxxIuj.
*t The Printed Copies Read here ye uLo, the Manufcript
Uitjilw.
f The Printed Copies Read here a v even 3; , but the Manu-
fcript ethitHOu£,
ft Here is inferted in the Manufcript an Addition of near
Two Pages, which too becaufe it concludes the Homily, and
that fomething differently from the Printed Edition, I fhall fut;-
join by it felf in the following Pages.
—May
o/Macarius ^Egyptian. 481
* May even Faith under one Increafe,
and come to fome Improvement; And every
ftrong a Hold of wicked Thoughts Tends in part a * Cor. x.
to an entire Dijfolution. Every one of us there- +•
fore ought to Search, whether he hath Fo//^
*#* Treafure in this b Earthen Vefjel j Whether b * Cor.iv.
he is Cloath'd with the c Purple of the Spirit ;e 7-
Whether he hath d &*» /£* #/»& and is at Reft ^^
by being Admitted neareft to his Pre fence \ OrRe^. xii."
whether he Keeps his e Diftance in the Offices ^ 13.
without. For the Soul has variety of Member s^c*™?***
' kith. 1. 14*
Jvlatr. v.8.
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4?x Tlje Spiritual Homilies, &c.
and a Great Depth. And Sin has at laft Broken
in upon it, and Seized All her Members, and the
J? : lares of rife /Jcirt. Afterwards upon Man's
friak :h, does Gftgfi dome to him,
ana gojfejes boij Paris of the fiwtf Alike. He
therefore that is Uncxperienc'd, when Comforted
by Grace, entertains an imagination, as if by
that Approach Grace had Seiz'd all its Powers,
and that Sin was Rooted up. But yet the far
Greateft Part is Held f aft by &» s And to ^
Part by Grace, and even that is Stoln withal in-
fenfibly away -y And fhe is never the ivifer for it.
But though to Perfons of your Difpofition and
Sincerity we cou'd upon thefe Topicks fend yet
more largely, we have Given you however your
Cue in few Words, as writing to Men of Un-
derilanding •> That having hereupon taken True
Pains, and Search'd out the Force of Words,
*2Pef.Iii.ye might become e wifer in the Lord, and Im-
l8- prove the very Simplicity of your Hearts in his
Grace, and in the Power of the Truth •, That
fo Embracing your Salvation with entire Safety,
and being Beliver'd from All the Circumven-
tions, Stratagems and Fraud of him thatoppofes
you, ye may be thought worthy to be Found
without Bicmiili, and Uncondemn'd in the Day
of -the # Knowledge of our Lord Jefus Chriif . To
whom be Glory for ever ! Amen.
* The Manufcript in the running Text reads y>4<re#$,
Knowledge, out dke&s us in the Margin to read x^lo-eas,
Judgment. The Seiife in Both Readings is much the Came,
Chrijt having Torfwarrfd All that Believe in Him, and Live ac-
cording to their Faith, that at the Great Day of Account,
He will Kmr» or Own none, but Them, Matth, vii. 23.
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